presented  to  the 

LIBRARY 
UNIVERSITY  OF  CALIFORNIA  •  SAN  DIEGO 

by 
FRIENDS  OF  THE  LIBRARY 

MR.    JOHN  C.   ROSE 

donor 


LIFE 


EMANUEL  SWEDENBOBGK 


TOGETHER   WITH 


^  A  BRIEF  SYNOPSIS  OF  HIS  WRITINGS,  BOTH  PHILO- 
SOPHICAL AND  THEOLOGICAL. 


BY    WILLIAM    WHITE 


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PHILADELPHIA 
J.    B.     LIPPINCOTT    &    CO. 

1879. 


PKEFACE. 


DURING  the  few  past  years  many  biographies  of  Swedenborg 
have  been  offered  to  the  public.  Dr.  Tafel,  of  Tubingen,  in 
1839,  collected  into  one  volume  the  testimonies  of  Swedcnborg's 
personal  friends,  his  letters,  and  various  documents  relating  to 
him  which  were  scattered  through  many  volumes.  This  "  Book 
of  Documents"  was  translated  into  English,  and  edited  by  the 
Rev.  J.  H.  Smithson,  of  Manchester,  in  1841 ;  and  was  again 
reprinted  in  America  and  re-edited  by  Professor  Bush,  of  New 
York,  in  1847.  From  this  "Book  of  Documents,"  all  the  biog- 
raphies which  have  appeared,  have  been  more  or  less  indebted. 
Nathanael  Hobart,  of  Boston,  arranged  these  documents  into 
a  connected  biographical  form,  interspersed  with  judicious  re- 
marks of  his  own,  and  published  it  as  a  "Life  of  Swedenborg." 
Tl.is  "Life"  has  passed  through  three  editions,  and  well  de- 
serves the  success  it  has  attained.  In  1849,  Elihu  Rich  pub- 
lished, in  London,  "A  Biographical  Sketch  of  Emanuel  Swe- 
denborg." The  edition  was  exhausted  in  the  course  of  a  few 
months,  and  the  work  has  not  since  been  reprinted.  In  the 
same  year,  J.  J.  Gr.  Wilkinson  produced  his  "Einanuel  Sweden- 
borg:  a  Biography,"  a  work  which,  alike  for  its  artistic 

excellence  as  a  biography,  and  the  originality  and  poetic  beauty 

3 


4  PREFACE. 

of  its  thought,  has,  I  believe,  no  equal  in  the  English  language 
The  comparative  silence  of  our  literary  critics,  in  reference  to 
this  work,  proves  that  any  one  who  cares  to  appreciate  what  is 
best  in  the  world,  had  better  not  be  content  to  trust  solely  to 
their  eyes.  From  the  quotations  I  have  made  in  the  course  of 
the  following  narrative,  the  reader  will  be  able  to  appreciate  a 
few  of  the  good  things  contained  in  this  Biography  by  Wilkin- 
son. In  1854,  Edwin  Paxton  Hood  published  "  Swederiborg : 
A  Biography  and  an  Exposition,"  a  work  which  has  been  the 
means  of  introducing  Swedenborg  to  a  large  circle  hitherto 
almost  ignorant  of  his  existence.  In  the  same  year,  Woodbury 
M.  Fernald  published,  in  Boston,  Mass.,  "A  Compendium  of 
the  Theological  arid  Spiritual  Writings  of  Swedenborg,"  to 
which  an  excellent  life  of  the  Author  was  prefixed,  compiled  in 
great  part  from  previous  biographies.  In  other  forms,  many 
sketches  of  the  life  of  Swedenborg  have  been  published.  The 
Rev.  0.  P.  Hiller  gives  an  excellent  little  biography  in  his  vol- 
ume of  "Gems  from  Swedenborg."  Emerson  tells  the  story 
of  his  life,  in  his  own  way,  in  "Representative  Men;"  and  a 
Lecture  by  George  Dawson,  on  Swedenborg,  is  now  circulating, 
as  a  tract,  by  thousands  throughout  the  land.  All  these  things 
evidence  a  growing  interest  in  the  greatest  teacher  of  modern 
times. 

The  present  work  does  not  enter  into  competition  with  any- 
thing that  has  before  been  written.  It  pretends  to  nothing  but 
simplicity,  and  would  be  ranked  as  a  hand-book,  a  guide,  a 
directory.  If  it  should  lead  any  to  form  an  acquaintance  with 
the  writings  of  "  the  most  unknown,  man  in  the  world,"  as  Mr. 
Fernald  calls  Swedenborg,  and  I  may  add,  the  most  abused  man 
in  the  world,  my  end  will  be  gained.  I  believe  the  day  is  not 
far  distant  when  it  will  be  the  greatest  reproach  of  these  times 


PREFACE.  6 

that  the  works  of  Swedenborg  lay  in  our  midst,  and  only  a  fe^r 
men  cared  for  them.    Happily  this  number  is  steadily  increasing ; 
and,  by  and  by,  we  may  expect  a  general  acknowledgment  of 
the  fact,  that  Swedenborg  was,  without  exception,  the  most 
gifted  and  extraordinary  man  that  has  ever  lived. 
36  BLOOMSBURY  STREET,  LONDON. 
1  » 


CONTENTS. 


CHAPTER  I. 

nun 

Birth   and    Parentage.     Swedenborg's   First  Ideas   of  Religion,  and 

his  Scholastic  Life 21 

CHAPTER    II. 
Travels,  Becomes  Author,  and  is  crossed  in  Love 26 

CHAPTER  III. 

Travels  again.  Publishes  five  Scientific  Pamphlets,  and  "Miscella- 
neous Observations."  Returns  Home  and  enters  on  the  Du- 
ties of  bis  Assessorship.  Writes  his  "  Opera  Pbilosophica  et 
Mineralia,"  and  goes  abroad  to  publish  it 35 

CHAPTER    IV. 
"  Opera  Philosophica  et  Mineralia," 40 

CHAPTER  V. 
Doings  and  Travels 47 

CHAPTER   VI. 

"The  Economy  of  the  Animal  Kingdom,"  and  "The  Animal  King- 
dom,"   51 

CHAPTER  VII. 
His  Life,  as  a  Man  of  Science,  ends 57 

CHAPTER  VIII. 

His  Spiritual  Sight  opened,  and  the  Conditions  of  his^Seership 62 

2»  17 


18  CONTENTS. 

CHAPTER  IX. 

PAOI 

Prepares  for  his  New  Office.  Resigns  his  Assessorship.  Ilis  "Ad- 
versaria." His  "  Spiritual  Diary."  The  death  of  Polheim 73 

CHAPTER   X. 
"The  Arcana  Coelestia." 78 

CHAPTER   XI. 
Anecdotes 89 

CHAPTER   XII. 
"The  Last  Judgment." 95 

CHAPTER   XIII. 
"Heaven  and  Hell." 102 

CHAPTER  XIV. 

"  The  White  Horse."     "  The  Earths  in  the  Universe."     "  The  New 

Jerusalem  and  its  Heavenly  Doctrine." 130 

CHAPTER   XV. 
Anecdotes 136 

CHAPTER   XVI. 
"Doctrine  of  the  Lord;  The  Sacred  Scripture;  Faith;  and  Life" 142 

CHAPTER    XVII. 

"  The  Divine  Love  and  the  Divine  Wisdom."     "  The  Continuation 

of  the  last  Judgment." 151 

CHAPTER    XVIII. 
"Angelic  Wisdom  concerning  the  Divine  Providence." 159 

CHAPTER  XIX. 

Life  in  Amsterdam.  Character  of  the  Dutch.  Meets  Dr.  Beyer. 
Republishes  his  "New  Method  of  Finding  the  Longitudes." 
I' The  Apocalypse  explained." 169 


CONTENTS.  19 

CHAPTER    XX. 

PAOl 

"Apocalypse  Revealed." 173 

CHAPTER    XXI. 
Travels.     Habits.     Anecdotes 180 

CHAPTER    XXII. 
"  Conjugial  Love." 191 

CHAPTER    XXIII. 

Attacked  by  Dr.  Eckebom.     Visits  France.     Letter  to  Hartley,  and 

Hartley's  opinion  of  Swedenborg 204 

CHAPTER    XXIV. 

"Brief  Exposition  of  the   Doctrines   of  the  New   Church,"  and  the 

"  Intercourse  between  the  Soul  and  the  Body." 210 

CHAPTER    XXV. 

Persecution.  Letter  to  the  Academy  of  Sciences.  Leaves  Stock- 
holm for  the  last  time 219 

CHAPTER   X  XVI. 

Swedenborg  in  Intercourse  with  General  Tuxen  and  Paulus  ab  Incla- 
gine.  His  reply  to  Dr.  Ernesti.  Letter  to  the  Landgrave  of  Hesse 
Darmstadt 227 

CHAPTER    XXVII. 
'•The  True  Christian  Religion." 236 

CHAPTER    XXVIII. 
Anecdotes  and  Traits  of  Character 256 

CHAPTER    XXIX. 
Last  Days  on  Earth 262 


LIFE  AND   WRITINGS 

OF 

EMANUEL   SWEDENBORG. 


CHAPTER   I. 

His   Birth   and   Parentage — His  first   ideas  of  Religion,   and    Ma 
Scholastic  Life. 

AUTHORS  are  never  wiser  than  when  they  trust  to  time 
for  justice.  The  poor  thinker,  neglected  by  his  age,  unseen 
amid  the  glare  of  mere  show  and  pageantry,  need  not  fret 
himself.  Time  will  roll  on,  the  false  and  meretricious  will 
sink  into  forgetfulness,  while  his  true  words  will  become 
accepted,  and  his  thoughts  the  stars  by  which  wise  men 
guide  their  course  across  the  dark  ocean  of  life. 

It  was  the  lot  of  Emanuel  Swedenborg  to  be  cast  on  a 
shallow,  sceptical,  and  perverse  age.  Living  a^life  of  the 
utmost  purity,  and  teaching  truths  which  we  esteem  it  our 
great  felicity  to  know,  he  had  but  poor  thanks  so  far  as 
fame  and  disciples  went.  But  the  dawn  of  his  day  of 
justice  is  approaching.  His  name,  which  in  past  times  has 
too  often  been  used  to  point  a  sarcasm  at  whatever  is 
visionary  and  transcendental,  has  of  late  years  been  slowly 
rising  into  estimation.  Here  and  there,  one  eminent  man 
after  another  has  spoken  some  brave  words  in  honor  and 

21 


22  LIFE   AND    WRITINGS    OF 

admiration  of  the  great  Swede.  Slowly,  but  surely,  his 
writings  are  claiming  attention;  his  disciples,  though  still 
few,  are  quietly  earnest  and  enthusiastic,  and  ever  and  anon 
there  is  seen  in  the  newspaper  or  periodical,  the  name  of 
Swedenborg  mentioned  with  respect,  if  not  with  reverence. 
Considerable  curiosity  exists  in  large  circles  to  know  more 
of  him,  of  what  he  did,  what  were  his  doctrines,  and  the 
nature  and  number  of  his  books.  To  satisfy,  in  some 
measure,  these  queries  and  if  possible  to  incite  a  desire 
for  an  intimate  personal  acquaintance  with  the  writings  of 
Swedenborg,  is  the  purpose  of  the  present  work. 

Emanuel  Swedenborg  was  born  at  Stockholm,  on  the  29th 
Jan.,  1688.  The  year  is  a  memorable  one,  as  being  that 
in  which  outraged  England  drove  the  faithless  Stuarts  from 
the  throne.  His  father's  name  was  Jesper  Swedberg,  and 
his  mother's,  Sarah  Behm ;  both  descended  from  families  of 
worth  and  usefulness  in  Sweden.  His  father,  at  the  time  of 
his  birth,  was  chaplain  to  a  regiment  of  cavalry.  After 
passing  through  several  offices,  one  of  which  was  a  professor- 
ship of  theology  in  the  University  of  Upsal,  Jesper  Swed- 
berg was,  in  the  year  1719,  elevated  to  the  bishoprick  of 
Skara  in  West  Gothland.  His  character  stood  high  in 
Sweden.  Simple,  patriotic,  and  honest,  he  was,  without 
being  brilliant,  a  learned  and  industrious  man.  He  wrote 
much,  and  published  occasionally,  as  the  following  extract 
from  his  diary  proves :  "  I  can  scarcely  believe  that  any- 
body in  Sweden  has  written  so  much  as  I  have  done ;  since, 
I  think,  ten  carts  could  scarcely  carry  away  what  I  have 
written  and  printed  at  my  own  expense,  and  yet  there  is 
much,  yea  nearly  as  much,  not  printed."  Of  the  professions 
of  his  sons,  he  wisely  remarks ;  "  I  have  kept  my  sons  to  that 
profession  to  which  God  has  given  them  inclination  and 
liking:  I  have  not  brought  up  one  to  the  clerical  office, 
although  many  parents  do  this  inconsiderately,  and  in  a 


KMANUEL    SAVEDENBORG.  23 

manner  not  justifiable,  by  which  the  Christian  Church  and 
the  clerical  order  suffer  not  a  little,  and  are  brought  into 
contempt."  Writing  in  his  diary  forty  years  after  Eman- 
uel's  birth,  he  says :  "  Emanuel,  my  son's  name,  signifies 
'  God  with  us,'  a  name  which  should  constantly  remind  him 
of  the  nearness  of  God,  and  of  that  interior,  holy,  and 
mysterious  connection,  in  which,  through  faith,  we  stand 
with  our  good  and  gracious  God.  And  blessed  be  the  Lord's 
name !  God  has,  to  this  hour,  been  with  him  ;  and  may  God 
be  further  with  him,  until  he  is  eternally  united  with  Him  in 
his  kingdom." 

Of  Swedenborg's  childhood  we  have  little  record.  In  a 
letter  which,  late  in  life,  he  addressed  to  Dr.  Beyer,  he 
remarks ;  "  With  regard  to  what  passed  in  the  earliest  part 
of  my  life,  about  which  you  wish  to  be  informed :  from  my 
fourth  to  my  tenth  year,  my  thoughts  Avere  constantly 
engrossed  by  reflections  on  God,  on  salvation,  and  on  the 
spiritual  affections  of  man.  I  often  revealed  things  in  my 
discourse  Avhich  filled  my  parents  Avith  astonishment,  and 
made  them  declare  at  times,  that  certainly  the  angels  spoke 
through  my  mouth.  From  my  sixth  to  my  tAvelfth  year,  it 
was  my  greatest  delight  to  converse  Avith  the  clergy  concern- 
ing faith  ;  to  Avhorn  I  often  observed,  that  charity  or  love  is 
the  life  of  faith  ;  and  that  this  vivifying  charity  or  love  is  no 
other  than  the  love  of  one's  neighbor ;  that  God  vouchsafes 
this  faith  to  every  one ;  but  that  it  is  adopted  by  those  only 
who  practise  that  charity.  I  kneAV  of  no  other  faith  or 
belief  at  that  time,  than  that  God  is  the  Creator  and  Pre- 
server of  Nature ;  that  He  endues  men  Avith  understanding, 
good  inclinations,  and  other  gifts  derived  from  these.  I 
kneAV  nothing  at  that  time  of  the  systematic  or  dogmatic 
kind  of  faith,  that  God  the  Father  imputes  the  righteousness 
or  merits  of  the  Son  to  whomsoever,  and  at  AvhateA'er  time, 
He  Avills,  even  to  the  impenitent.  And  had  I  heard  of  such 
2 


24  LIFE   AND    WRITINGS   OF 

a  faith,  it  would  have  been  then,  as  now,  perfectly  unintelli- 
gible to  me." 

This  confession  very  vividly  shadows  forth  the  future 
man.  We  see  how  earnestly  his  sound,  practical  mind 
perceived  and  clung  to  the  real  and  substantial  in  theology. 
His  experience  of  the  doctrine  of  justification  by  faith  alone, 
finds  parallels  in  the  lives  and  experience  of  many  eminent 
men.  It  was  not  until  after  many  years'  preaching,  that 
the  fact  of  the  existence  of  such  a  doctrine  was  presented  to 
the  mind  of  Dr.  Chalmers,  to  whom  also  it  was  quite  unin- 
telligible; yet,  overcome  by  the  sphere  of  learning  and 
prestige  with  which  the  doctrine  was  environed,  Chalmers 
yielded  assent  to  it,  and  fancied,  as  thousands  do,  he  believed 
what  by  no  possibility  he  could  ever  understand.  Sweden- 
borg  was  too  single-eyed  in  his  pursuit  of  truth  to  be  led 
aside  by  authority,  however  imposing;  and  often,  in  the 
following  narrative,  we  shall  have  to  observe  with  what 
independence,  yet  with  what  humility  and  simplicity,  he 
recorded  the  truths  which  it  was  his  mission  to  reveal. 

This  excellent  son  of  good  Bishop  Swedberg  received  the 
best  education  that  the  times  and  his  country  could  afford. 
In  his  twenty-second  year,  at  the  University  of  Upsal,  he 
took  his  degree  of  Doctor  in  philosophy.  The  dissertation 
which  he  wrote  for  his  degree  was  afterwards  published.  It 
consisted  of  a  selection  of  sentences  from  Seneca,  Publius 
Syrus  Mimus,  and  other  Latin  writers,  enriched  by  com- 
ments of  his  own,  and  notes  illustrating  the  obscurities  of 
the  Latin  text  This  work  was  so  highly  thought  of,  as  to 
occasion  a  poetic  eulogy,  written  in  Greek,  to  be  inscribed 
to  its  author.  Swedenborg  dedicated  this,  his  first  literary 
production,  to  his  father,  in  a  prelude  full  of  veneration  and 
love.  Its  length  alone  prevents  our  gratifying  the  reader 
with  the  perusal  of  this  beautiful  tribute  of  filial  afFectioni 


EMANUEL    SWEDENBORG.  25 

Among  his  many  virtues,  it  should  not  be  accounted  the 
least,  that  Swedenborg  was  a  loving,  dutiful  son. 

The  same  year  he  published,  in  a  work  of  his  father's,  a 
Latin  version  of  the  twelfth  chapter  of  Ecclesiastes,  which 
proved,  in  a  high  degree,  his  mastery  of  .the  Latin  language. 

In  1710,  was  finished  the  strictly  scholastic  period  of 
Swedenborg's  life.  He  had  now  reached  manhood,  and 
must  live  as  a  man  among  men.  His  youth  manifests  less 
precocity  than  solid  and  regular  development  of  mind.  The 
record  of  his  life  at  this  time,  evidences  a  common-sense 
appreciation  of  life  and  its  duties,  an  honest  love  of  virtue, 
and  a  desire  to  be  useful  in  his  day  and  generation.  The 
sequel  will  show  that  his  day  of  life  was  not  unworthy  of 
its  dawn. 

3  B 


26  LIFE   AND   WRITINGS   OF 


CHAPTtR  II. 
Travels— Becomes  Autlior—Is  crossed  in  "Love, 

HAVING  completed  his  university  education,  Swedenborg 
entered  on  his  travels.  In  his  journal,  he  thus  briefly  de- 
scribes a  four  years'  absence  from  Sweden. 

"  In  the  year  1710  I  set  out  for  Gottenburg,  that  I  might 
be  conveyed,  by  ship,  thence  to  London.  On  the  voyage, 
my  life  was  in  danger  four  times :  first  on  some  shoals,  to- 
ward which  we  were  driven  by  a  storm,  until  we  were  within 
a  quarter  of  a  mile  from  the  raging  breakers,  and  we  thought 
we  should  all  perish.  Afterwards  we  narrowly  escaped  some 
Danish  pirates  under  French  colors ;  and  the  next  evening 
we  were  fired  into  from  a  British  ship,  which  mistook  us  for 
the  same  pirates,  but  without  much  damage.  Lastly,  in 
London  itself,  I  was  exposed  to  a  more  serious  danger. 
While  we  were  entering  the  harbor,  some  of  our  country- 
men came  to  us  in  a  boat,  and  persuaded  me  to  go  with  them 
into  the  city.  Now  it  was  known  in  London  that  an  epi- 
demic was  raging  in  Sweden,  and  therefore  all  who  arrived 
from  Sweden  were  forbidden  to  leave  their  ships  for  six 
weeks,  or  forty  days ;  so  I,  having  transgressed  this  law,  was 
very  near  being  hanged,  and  was  only  freed  under  the  con- 
dition that,  if  any  one  attempted  the  same  thing  again,  he 
should  not  escape  the  gallows. 

"  At  London  and  Oxford  I  tarried  about  a  year.  Then  I 
went  to  Holland  and  saw  its  chief  cities.  At  Utrecht  I  tar- 
ried a  long  time,  while  Congress  was  sitting  and  ambassadors 


EMANUEL    SWEDENBORQ.  27 

were  gathering  there  from  nearly  all  the  courts  of  Europe, 
Thence  I  went  into  France,  and  passed  through  Brussels 
and  Valenciennes  to  Paris.  Here  and  at  Versailles  I  spent 
a  year.  At  the  end  of  this  time  I  hastened,  by  public  coach, 
to  Hamburg,  and  thence  to  Pomerania  and  Greifswalde, 
where  I  remained  some  time,  while  Charles  the  Twelfth  was 
coming  from  Bender  to  Stralsund.  When  the  siege  began, 
I  departed  hi  a  small  vessel,  together  with  a  lady  named 
Feif,  and  by  Divine  Providence  was  restored  to  my  own 
country  after  more  than  four  years'  absence." 

While  traveling  he  was  not  idle ;  for  we  find  that  in  1715, 
while  at  Greifswalde,  he  published  an  oration  on  the  return 
of  Charles  XII.  from  Turkey,  and  a  small  volume  of  Latin 
prose  fables.  On  his  return  to  Sweden,  he  issued,  at  Skara, 
a  little  book  of  poems,  written  for  the  most  part  during  his 
journeyings.  These  have  been  republished  at  various  times; 
but,  as  poems,  much  cannot  be  said  of  them.  Wilkinson,  in 
his  "  Biography  of  Swedenborg,"  remarks :  "  These  poems 
display  fancy,  but  a  controlled  imagination.  If  we  may 
convey  to  the  English  reader  such  a  notion  of  Latin  verses, 
they  remind  one  of  the  Pope  school,  in  which  there  is  gen- 
erally some  theme,  or  moral,  governing  the  flights  of  the 
Muse."  Indeed,  it  was  well  that  Swedenborg  was  but  slightly 
endowed  with  the  poetic  faculty.  Much  of  his  future  mis- 
sion lay  in  fields  which  require  the  coolest  and  calmest  of 
minds  to  describe ;  the  sight  and  contemplation  of  which, 
would  have  sent  a  Shaksperian  or  Byronic  temperament  into 
extatic  frenzies. 

Swedenborg,  himself  the  son  of  a  bishop,  was  connected 
with  high  and  influential  families  in  Sweden.  One  of  his 
sisters  was  married  to  Eric  Benzelius,  afterwards  Archbishop 
of  Upsal ;  and  another  to  Lars  Benzelstierna,  governor  of  a 
province.  Other  members  of  the  family  held  high  and  re- 
sponsible offices  in  the  kingdom.  A  young  man  thus  situated 


28  LIFE    AND    WRITINGS    OF 

would  find  little  difficulty  in  settling  for  life  in  a  sphere  of 
usefulness  adapted  to  all  his  tastes.  While  on  his  travels  on 
the  Continent  he  wrote  letters  to  Eric  Benzeliup,  detailing 
every  novelty  in  mathematics,  astronomy,  and  mechanics, 
which  came  under  his  observation ;  besides  sending  home 
models  of  all  such  inventions  as  he  thought  might  be  useful 
to  his  country.  These  letters  and  services  Avon  for  him  con- 
siderable notice ;  and  on  his  return  to  Sweden,  he  assunud 
the  editorship  of  a  new  periodical  work,  entitled  "  Daedalus 
Hyperboreus."  Among  the  contributors  to  this  magazine, 
was  the  celebrated  mathematician,  Christopher  Polheim,  who 
has  been  called  the  Swedish  Archimedes.  Swedcnborg's  con- 
nection with  Polheim  seems  to  have  led  to  his  appointment 
to  the  office  of  Assessor  of  the  Board  of  Mines,  which  he 
held  with  distinguished  honor  for  many  years. 

In  the  year  1716,  Polheim  invited  him  to  go  with  him 
to  Lund,  on  a  visit  to  Charles  XII.,  who  had  just  escaped 
from  Stralsund.  He  was  very  kindly  received  by  the  King, 
and  obtained  from  him  his  official  appointment  as  Assessor. 
He  was  to  assist  Polheim  in  his  undertakings,  to  have  a  seat 
in  the  College  of  Mines,  and  to  give  his  advice,  especially 
when  any  business  of  a  mathematical  nature  was  on  hand. 

Charles  seems  .to  have  at  once  discerned  the  rare  abilities 
of  Swedenborg,  and  with  a  desire  of  uniting  him  in  still 
closer  bonds  of  amity  with  his  favorite  Polheim,  he  advised 
Polheim  to  give  him  his  daughter  in  marriage.  To  this 
proposal  Swedenborg  appears  to  have  been  in  nowise  averse. 
He  lived  with  Polheim,  at  once  as  his  coadjutor,  and  as  his 
pupil  in  mathematics ;  and  having  thus  constant  opportuni- 
ties of  seeing  the  fair  Emerentia,  Polhcim's  second  daughter, 
had  become  enamored  of  her  graces.  In  one  of  his  letters, 
he  remarks :  "  Polhcim's  eldest  daughter  is  promised  to  a 
;>ag<,  of 'the  king's.  I  wonder  what  people  say  of  this  in  re- 
lation t>  myself.  His  second  daughter  is,  in  my  opinion, 


EMANUEL   SWEDENBORG.  29 

much  the  handsomest."  The  attachment,  however,  was  not 
mutual,  and  the  lady  would  not  allow  herself  to  be  betrothed. 
Her  father,  who  deeply  loved  Swedenborg,  caused  a  written 
agreement  to  be  drawn  up,  promising  his  daughter  at  some 
future  day.  This  document,  Emerentia,  from  filial  obedi- 
ence signed ;  but,  as  ladies  generally  do,  when  forced  to  love 
in  this  way,  took  to  sighs  and  sadness,  which  so  affected  her 
brother  with  sorrow,  that  he  secretly  purloined  the  agree- 
ment from  Swedenborg.  The  paper  was  soon  missed ;  for 
Swedenborg  read  it  over  frequently,  and,  in  his  grief  at  its 
loss,  besought  Polheim  to  replace  it  by  a  new  one.  But  as 
Sivedenborg  now  discovered  the  pain  which  he  gave  to  the 
object  of  his  affections,  he  at  once  relinquished  all  claim  to 
her  hand,  and  left  her  father^  house.  This  was  his  last,  as 
it  was  his  first  endeavor  after  marriage.  In  after  years,  when 
Jocosely  asked  whether  he  had  ever  been  desirous  of  marry- 
Tug,  he  answered :  "  In  my  youth  I  was  once  on  the  road  to 
matrimony."  And  on  being  asked  what  was  the  obstacle, 
with  his  characteristic  simplicity  he  said  :  "  She  would  -not 
have  me."  Considering  the  studious  and  abstracted  life 
v-hich  he  eventually  led,  it  is  not  to  be  regretted  that  he  re- 
mained unwedded.  That  he  was  no  harsh  despiser  of  the 
sex,  we  know  well  from  his  writings  ;  and  that  his  life  was 
in  agreement  with  his  books,^\ve  also  know.  The  loveliest 
descriptions  of  female  grace  and  beauty  we  have  ever  met 
with,  are  contained  in  his  works,  chiefly  in  his  treatise  on 
"  Conjugal  Love."  M.  Sandell,  a  member  of  the  Koyal 
Academy  of  Sciences  in  Sweden,  who  pronounced  a  magnifi- 
cent eulogium  on  his  fellow-member-,  Swedenborg,  shortly 
after  his  death,  says  : "  Though  Swedenborg  was  never  mar- 
ried, it  was  not  owing  to  any  indifference  toward  the  sex ; 
for  he  esteemed  the  company  of  a  fine,  intelligent  woman  as 
one  of  the  most  agreeable  of  pleasures;  but  his  profound 
3  * 


30  LIFE    AND    WRITINGS    OF 

studies  rendered  expedient  for  him  the  quiet  of  a  single 
life." 

Swedenborg  seems  to  have  had  much  intercourse  with  the 
King.  In  one  of  his  letters,  he  says :  "  I  found  his  Majesty 
very  gracious  to  me ;  more  so  than  I  could  expect.  This  is 
a  good  omen  for  the  future.  Every  day  I  laid  mathematical 
subjects  before  his  Majesty,  who  allowed  everything  to  please 
him.  When  the  eclipse  took  place,  I  had  his  Majesty  out  to 
see  it,  and  we  reasoned  much  thereupon.  He  again  spoke 
of  my  '  Dsedalus,'  and  remarked  upon  my  not  continuing 
it ;  for  Avhich  I  pleaded  want  of  means.  This  he  does  not 
like  to  hear  of;  so  I  hope  to  have  some  assistance  shortly." 
But  assistance  did  not  come,  and  "  Dsedalus"  went  the  way 
of  many  such  undertakings.  Talking  of  mathematics  one 
day,  Charles  remarked  that  "  he  who  knew  nothing  of  ma- 
thematics, did  not  deserve  to  be  considered  a  rational  man;" 
a  sentiment  which  Swedenborg  thought  "  truly  worthy  of  a 
king."  * 

*  The  following  account  of  Charles  XII.,  written  by  Emanuel  Sweden- 
borg, was  printed  in  the  "  Gentleman's  Magazine,"  for  September,  1754. 
It  is  a  portion  of  a  letter  which  Swedenborg  wrote  to  M.  Nordberg,  while 
the  latter  was  engaged  in  writing  his  "  Life  of  Charles  XII.,"  in  which 
work  the  letter  appeared  at  full  length.  It  is  too  long  to  be  quoted  here; 
the  following  extracts  contain  the  pith  of  it.  It  may  be  proper  to  observe, 
that  it  was  written  by  the  author  prior  to  his  being  called  to  the  sacred 
office  which  occupied  the  last  twenty-nine  years  of  his  life.  This  accounts 
for  his  speaking  of  the  celebrated  Swedish  hero  with  so  much  greater  re- 
spect than  he  is  known  to  have  afterwards  entertained  for  his  memory. 

"  Having  been  frequently  admitted  to  the  honor  of  hearing  his  late  most 
excellent  Majesty,  Charles  XII.  discourse  on  mathematical  subjects,  I 
presume  an  account  of  a  new  arithmetic  invented  by  hiui,  may  merit  the 
attention  of  my  readers. 

"  His  Majesty  observed  then,  that  the  denary  arithmetic,  universally  re- 
ceived and  practiced,  was  most  probably  derived  from  the  original  method 
of  counting  on  the  fingers;  that  illiterate  people  of  old,  when  they  had  run 
through  the  fingers  of  both  hands,  repeated  new  periods  over  and  over 
again,  and  every  time  spread  open  both  hands;  which  being  done  to* 


EMANUEL    SWEDENBORQ.  31 

Charles  XII.  was  now  engaged  in  the  siege  of  Frederick- 
shall,  and  Swedenborg's  aid  was  called  in.  He  very  ingeii- 

times,  they  distinguished  each  step  by  proper  marks,  as  by  joining  two, 
three,  or  four  fingers.  Afterwards,  when  this  method  of  numeration  on  the 
fingers  came  to  be  expressed  by  proper  characters,  it  soon  became  firmly 
and  universally  established,  and  so  the  denary  calculus  has  been  retained  to 
this  day.  But  surely,  were  a  solid  geometrician,  thoroughly  versed  in  the 
abstract  nature  and  fundamentals  of  numbers,  to  set  his  mind  upon  intro- 
ducing a  still  more  useful  calculus  into  the  world,  instead  of  ten,  he  would 
select  such  a  perfect  square,  or  cube  number,  as  by  continual  bisection,  or 
halving,  would  at  length  terminate  in  unity,  and  be  better  adapted  to  the 
subdivisions  of  measures,  weights,  coins,  etc. 

"  Thus  intent  on  a  new  arithmetic,  the  hero  pitched  upon  the  number 
eight,  as  most  fit  for  the  purpose,  since  it  could  not  only  be  halved  contin- 
ually down  to  unity,  without  a  fraction,  but  contained  within  it  the  square 
of  2,  and  was  itself  the  cube  thereof,  and  was  also  applicable  to  the  re- 
ceived denomination  of  several  sorts  of  weights  and  coin?,  rising  to  1C 
and  32,  the  double  and  quadruple  of  8.  Upon  these  first  considerations, 
he  was  pleased  to  command  me  to  draw  up  an  essay  on  an  octonary  calcu- 
lus, which  I  completed  in  a  few  days,  with  its  application  to  the  received 
divisions,  coins,  measures,  and  weights,  a  disquisition  on  cubes  and 
squares,  and  a  new  and  easy  way  of  extracting  roots,  all  illustrated  with 
examples. 

"  His  Majesty  having  cast  his  eye  twice  or  thrice  over  it,  and  observing, 
perhaps  from  some  hints  in  the  essay,  that  the  denary  calculus  had  several 
advantages  not  always  attended  to,  he  did  not  at  that  time  seem  absolutely 
to  approve  of  the  octonary  :  or,  it  is  likely  he  might  conceive,  that  though 
it  seemed  easy  in  theory,  yet  it  might  prove  difficult  to  introduce  it  to  prac- 
tice. Be  this  as  it  may,  he  insisted  on  fixing  upon  some  other  that  was 
both  a  cube  and  a  square  number,  referrible  to  8,  and  divisible  down  to 
unity  by  bisection.  This  could  be  no  other  than  64,  the  cube  of  4,  and 
square  of  8,  divisible  down  to  unity  without  a  fraction. 

"  I  immediately  presumed  to  object  that  such  a  r.umber  would  be  too 
prolix,  as  it  rises  through  a  series  of  entirely  distinct  and  different  num- 
bers, up  to  64,  and  then  again  to  its  duplicate  4,096,  and  on  to  its  triplicate 
262,144,  before  the  fourth  step  commences;  so  that  the  difficulty  of  such  a 
calculus  would  be  incredible,  not  only  in  addition  and  subtraction,  but  to 
a  still  higher  degree  in  multiplication  and  division;  for  the  memory  must 
necessarily  retain  in  the  multiplication  table,  3,9(59  distinct  products  of  the 
f>3  numbers  of  the  first  step  multiplied  into  one  another;  whereas  only  49 
are  necessary  in  the  octonary,  and  but  81  are  required  in  the  denary  urith- 


32  LIFE    AND    WRITINGS    OF 

iously  planned  rolling  machines,  by  which  two  galleys,  five 
large  boats,  and  a  sloop,  were  conveyed  from  Stromstadt  to 

metic;  which  last  is  difficult  to  be  remembered  and  applied  in  practice,  by 
some  capacities.  But  the  stronger  my  objections  were,  the  more  resolute 
was  his  royal  mind  upon  attempting  such  a  calculus. 

Obstructions  made  him  eagerly  aspire 

All  to  surmount,  and  nobly  soar  the  higher. 

lie  insisted  that  the  alleged  difficulties  might  be  overbalanced  by  very 
many  advantages. 

"A  few  days  after  this  I  was  called  before  his  Majesty,  who,  resuming 
the  subject,  demanded  if  I  had  made  a  trial.  I  still  urging  my  former  ob- 
jections, he  reached  me  a  paper  written  with  his  o»n  hand,  in  new  char- 
acters and  terms  of  denomination,  the  perusal  of  which,  he  was  pleased,  at 
my  entreaty,  to  grant  me;  wherein,  to  my  great  surprise,  I  found  not  only 
new  characters  and  numbers,  (the  one  almost  naturally  expressive  of  the 
other)  in  a  continued  series  to  (il,  so  ranged  as  easily  to  be  remembered, 
but  also  new  denominations,  so  contrived  by  pairs,  as  to  be  easily  extended 
to  myriads  by  a  continued  variation  of  the  character  and  denomination. 
And  further  casting  my  eye  on  several  new  methods  of  his  for  addition  and 
multiplication  by  this  calculus,  cither  artificially  contrived,  or  else  inher- 
ent in  the  characters  of  the  numbers  themselves,  I  was  struck  with  the 
profoundest  admiration  of  the  force  of  his  Majesty's  genius,  and  with 
such  strange  amazement,  as  obliged  me  to  esteem  this  eminent  personage, 
not  my  rival,  but  by  far  my  superior  in  my  own  art.  And  having  the 
original  still  in  my  custody,  at  a  proper  time  I  may  publish  it,  as  it  highly 
deserves;  whereby  it  will  appear  with  what  discerning  skill  he  was  en- 
dowed, or  how  deeply  he  penetrated  into  the  obscurest  recesses  of  tho 
arithmetical  science. 

"  Besides,  his  eminent  talents  in  calculation  further  appear  by  his  fre- 
quently working  and  solving  the  most  difficult  numerical  problems,  barely 
by  thought  and  memory;  in  which  operations  others  are  obliged  to  take 
great  pains  and  tedious  labor. 

"Having  duly  weighed  the  vast  advantages  arising  from  mathematical 
and  arithmetical  knowledge  in  most  occasions  of  human  life,  he  frequently 
used  it  as  an  adage,  that  he  tcho  ia  ignorant  of  numbcrx  is  scarce  half  a 
man. 

"  While  he  was  at  Bender,  he  composed  a  complete  volume  of  military 
exercises,  highly  esteemed  by  those  who  are  best  skilled  in  the  art  of 
war." 


EMANUEL    SWEDENBORG.  33 

Iderfjol,  overland;  a  distance  of  fourteen  miles.  Under 
cover  of  these  vessels,  Charles  was  enabled  to  transport  his 
heavy  artillery  under  the  very  walls  of  Frederickshall ;  but 
it  availed  little,  for  at  the  siege  of  this  town,  on  November 
30,  1718,  (old  style,)  this  inveterate  warrior  received  the 
fatal  blow  which  ended  his  troublous  and  eventful  career. 
He  was  struck  in  the  head  with  a  cannon  ball,  and  though 
death  must  have  been  instantaneous,  he  was  found  with  his 
right  hand  firmly  grasping  the  handle  of  his  sword;  so 
prompt  was  he  to  put  himself  in  an  attitude  of  defence. 

"  His  fall  was  destined  to  a  barren  strand, 
A  petty  fortress  and  a  dubious  hand; 
He  left  .a  name  at  which  the  world  grew  pale, 
To  point  a  moral  or  adorn  a  tale." 

In  1719  the  Swedberg  family  were  ennobled  by  Queen 
Ulrica  Eleonora,  and  Swedenborg  from  that  time  took  his 
place  with  the  nobles  of  the  equestrian  order,  in  the  triennial 
Assemblies  of  the  States.  This  distinction  conferred  little 
else  than  a  change  of  name.  He  was  neither  a  Count  nor  a 
Baron,  as  has  very  commonly  been  supposed. 

Emanuel  Swedenborg  was  rapidly  winning  for  himself  the 
name  of  a  deep  thinker  and  a  ready  writer.  In  1717  he 
published  "An  Introduction  to  Algebra,"  under  the  title  of 
"The  Art  of  the  Rules."  It  was  highly  praised  for  its 
clearness,  and  the  order  and  force  of  its  examples.  The  first 
portion  of  the  work,  however,  was  all'  that  was  published. 
The  second,  containing  the  first  account  given  in  Sweden 
of  the  differential  and  integral  calculus,  still  remains  in  MS. 
His  second  publication  this  year  was,  "Attempts  to  find  the 
Longitude  of  Places  by  Lunar  Observations."  Both  works 
were  written  in  Swedish. 

In  1719  four  works  proceeded  from  his  increasingly  fertile 
pen.  "A  Proposal  for  a  Decimal  System  of  Money  and 
Measures;"  "A  Treatise  on  the  Motion  and  Position  of  the 


34  LIFE   AND   WRITINGS    OF 

Earth  and  Planets ;"  "  Proofs  derived  from  Appearances  in 
Sweden,  of  the  Depth  of  the  Sea,  and  the  greater  Force  of 
the  Tides  in  the  Ancient  World;"  and  "On  Docks,  Sluices, 
and  Salt  Works." 

His  work  on  the  Decimal  system  of  coinage  and  measures 
was  republished  in  1795.  Swedenborg's  ideas  on  this  and 
most  other  subjects  were  far  ahead  of  the  times  in  which  he 
lived.  In  one  of  his  letters  he  thus  alludes  to  the  discourage- 
ments he  met  with  on  this  account.  "It  is  a  little  discour- 
aging to  me  to  be  advised  to  relinquish  my  views,  as  among 
the  novelties  the  country  can  not  bear.  For  my  part,  I 
desire  all  possible  novelties ;  aye,  a  novelty  for  every  day  in 
the  year;  for  in  every  age  there  is  an  abundance  of  persons 
who  follow  the  beaten  track,  and  remain  in  the  old  way ; 
while  there  are  not  more  than  from  six  to  ten  in  a  century 
who  bring  forward  innovations  founded  on  argument  and 
reason." 


EMANUEL   SWEDENBORG. 


CHAPTER    III. 

Travels  aaain — Publishes  five  Scientific  Pamphlets  and  "Miscella- 
neous Observations" — Returns  Home  and  enters  on.  the  ditty  of  his 
Asscssors/iip — Writes  Jiia  "Opera  Philosophlcn  ct  Mincralia,"  and 
goes  abroad  to  publish  it. 

IN  the  spring  of  1721,  Swedenborg  visited  Holland  a 
second  time,  and  chose  Amsterdam  as  a  place  of  publication 
for  the  following  five  little  works: — "Some  Specimens  of  a 
Work  on  the  Principles  of  Natural  Philosophy,  comprising 
New  Attempts  to  Explain  the  Phenomena  of  Chemistry  and 
Physics  by  Geometry;"  "New  Observations  and  Discoveries 
respecting  Iron  and  Fire,  and  particularly  respecting  the 
Elemental  Nature  of  Fire,  together  with  a  new  construction 
of  Stoves;"  "A  New  Method  of  finding  the  Longitude  of 
Places,  on  Land  or  at  Sea,  by  Lunar  Observations;"  "A 
New  Mechanical  Plan  of  constructing  Docks  and  Dykes;" 
and  "A  Mode  of  Discovering  the  Powers  of  Vessels  by  the 
application  of  Mechanical  Principles." 

The  titles  of  these  pamphlets  prove  that  their  author  was 
no  ordinary  man.  But  the  publication  of  them  was  not  his 
only  object  in  this  visit  to  the  continent.  It  was  his  desire 
to  improve  his  practical  knowledge  of  mining,  to  enable  him 
the  better  to  fulfill  his  duties  as  Assessor.  For  this  purpose 
he  left  Amsterdam  for  Leipsic,  passing  through  Aix-la- 
Chapelle,  Liege,  and  Cologne,  and  visiting  the  different 
mines  and  smelting  works  which  lay  in  his  route.  At 
Leipsic  he  published,  in  1722,  "Miscellaneous  Observations 
connected  with  the  Physical  Sciences,"  Parts  I.  to  III.;  and 


30  LIFE    AND   WRITINGS    OF 

at  Hamburg,  in  the  same  year,  Part  IV.,  principally  on 
minerals,  iron,  and  the  stalactites  in  Bcaumann's  cavern. 
The  reigning  Duke  of  Brunswick,  Louis  Rudolph,  most 
hospitably  received  Swedenborg,  defrayed  his  traveling 
expenses,  and  on  his  departure,  testified  his  admiration  of 
the  young  savant  by  presenting  him  with  a  gold  medallion, 
and  a  weighty  silver  goblet.  In  return  for  these  favors, 
Swadenborg  dedicated  Part  IV.  of  his  "Miscellaneous  Obser- 
vations" to  him. 

In  speaking  of  the  foregoing  works,  it  is  difficult,  in  the 
few  words  to  which  we  must  limit  ourselves,  to  do  them  the 
justice  which  their  originality  and  daring  speculation  deserve. 
As  "Wilkinson  remarks,  "the  fortress  of  mineral  truth  was 
the  first  which  he  approached,  and  with  the  most  guarded 
preparation.  His  method  was  furnished  by  geometry  and 
mechanics;  the  laws  of  the  pure  sciences  were  to  be  the 
interpreters  of  the  facts  of  chemistry  and  physics.  The 
beginning  of  nature,  says  he,  is  identical  with  the  beginning 
of  geometry ;  the  origin  of  natural  particles  is  due  to  mathe- 
matical points,  just  as  is  the  origin  of  lines,  forms,  and  the 
whole  of  geometry:  because  everything  in  nature  is  geomet- 
rical, everything  in  geometry  is  natural.  Carrying  out  this 
theory,  he  seeks  to  define  the  laws  of  chemical  essence  and 
combination,  by  the  truths  of  mathematics."  Mr.  Strutt, 
the  translator  of  these  works  into  English,  says:  "This 
extraordinary  attempt  to  bring  invisible  things  to  light,  has 
been  thoroughly  justified  by  the  success  which  has  attended 
Dalton's  hypothesis,  in  an  age  better  prepared  for  its  appli- 
cation ;  and  by  the  equally  remarkable  fact  that  the  defini- 
tions given  of  solids,  acids,  and  alkalies,  have  gradually 
approximated  very  near  indeed  to  those  which  result  from 
Swcdenborg's  hypothesis.  We  say  nothing  here  of  a  latent 
connection  between  the  principle  on  which  it  is  founded,  and 
some  of  the  results  obtained  by  Berzelius,  whose  fame,  as  a 


EMANUEL   SWEDEXBORG.  37 

chemist,  is  as  wide  as  the  civilized  world."  It  need  only  be 
added  that  M.  Dumas,  the  French  chemist,  ascribes  to  these 
works  by  Swedenborg,  the  origin  of  the  modern  science 
of  crystallography.  He  says,  "It  is  to  him  we  are  in 
debted  for  the  first  idea  of  making  cubes,  tetrahedrons, 
pyramids,  and  the  different  crystalline  forms,  by  the 
grouping  of  spherical  particles;  and  it  is  an  idea  which 
has  been  renewed  by  several  distinguished  men,  Wollaston 
in  particular." 

After  an  absence  of  fifteen  months,  Swedenborg  returned 
to  his  home  in  Stockholm,  at  midsummer,  1722.  He  now 
for  the  first  time  entered  fully  upon  the  duties  of  his  Asses- 
sorship;  having  deferred  doing  so  until  his  knowledge  of 
metallurgy  had  become  sufficiently  practical  and  extensive. 
At  this  time  he  published  an  anonymous  pamphlet  "On  the 
Depreciation  and  Rise  of  the  Swedish  Currency."  The 
currency  seems  to  have  been  a  favorite  subject  with  Swe- 
denborg; and  in  his  senatorial  capacity,  it  engaged  much  of 
his  attention.  The  pamphlet  seems  to  have  been  much 
thought  of,  for  AVC  find  that  it  was  republished  at  Upsal 
in  1771.  There  are  few  productions  of  this  kind  that 
will  endure  a  revival  forty-nine  years  after  their  first  pub- 
lication. 

The  tenor  of  Swedenborg's  life  for  eleven  years  after  this, 
seems  to  have  flowed  quietly  on  in  the  regular  fulfilment  of 
the  duties  of  his  office.  It  may  be  supposed  that  he  had  be- 
come tired  of  writing  and  publishing  scientific  works,  and 
that  for  a  time  he  wished  to  rest  from  this  kind  of  labor. 
His  abilities  were  appreciated  by  his  countrymen,  for  we 
find  that  he  was  solicited  to  accept  the  Professorship  of 
mathematics  in  the  University  of  Upsal,  in  1724.  He  de- 
clined the  honor.  It  appears  that  he  had  a  distaste  for  the 
unpractical  and  merely  speculative  character  of  the  pure 
mathematician.  We  find  him  Avriting  to  his  brother-in-law 
4 


38  LIFE   AND    WRITINGS    OP 

ill  this  strain: — "I  wonder  at  Messieurs  the  mathematicians 
having  lost  all  heart  and  spirit  to  realize  that  fine  design  of 
yours  for  an  astronomical  observatory.  It  is  the  fatality  of 
mathematicians  to  remain  chiefly  in  theory.  I  have  often 
thought  it  would  be  a  capital  thing,  if,  to  each  ten  mathe- 
maticians, one  good  practical  man  were  added,  to  lead  the 
rest  to  market:  he  would  be  of  more  use  and  mark  than  all 
the  ten."  In  1729,  Swedenborg  became  a  member  of  the 
Royal  Academy  of  Science  at  Stockholm. 

Discontinuing  the  pamphlet  style  of  publication,  Sweden- 
borg now  centered  his  thoughts  upon  the  production  cf  a 
much  larger  and  more  laborious  work  than  he  had  hitherto 
attempted.  It  was  entitled  "Opera  Philosophica  et  Min^ra- 
lia."  In  order  to  secure  its  proper  publication,  he  went 
abroad,  for  the  third  time,  in  May,  17-3'}.  After  spending 
five  months  in  Germany,  seeing  everything  note-worthy,  he 
commenced  the  printing  of  his  work  at  Leipsic,  in  the  month 
of  October.  In  the  course  of  the  year  1734,  the  whole  was 
finished  in  three  handsome  folio  volumes,  enriched  with  nu- 
merous copper-plates,  and  an  engraved  likeness  of  the 
author.  At  this  time  he  was  again  a  visitor  at  the  court  of 
the  Duke  of  Brunswick,  who  munificently  defrayed  the  cost 
of  his  expensive  publication.  The  volumes  were  published 
at  Leipsic  and  Dresden. 

At  the  same  time  he  issued  a  little  work  called  "A  Philo 
sophical  Argument  on.  the  Infinite,  and  the  Final  Cause  of 
Creation;  and  on  the  Mechanism  of  the  Intercourse  between 
the  Soul  and  the  Body."  It  may  be  regarded  as  a  supple- 
ment to  the  foregoing. 

His  work  being  finished,  he  left  Leipsic  for  Cassel,  aud 
passing  homewards  through  Gotha,  Brunswick,  and  Ham- 
burg, arrived  at  Stockholm  in  July,  1734.  It  is  to  be  le- 
membered  that  in  this  journey  he  had  still  the  duties  of  his 


RMANUEL    SWEDENEOJIG.  30 

office  in  view.  He  visited  mines  everywhere,  studied  their 
modes  of  working,  and  sought  continually  to  make  himself 
useful  to  his  country. 

It  now  becomes  necessary  to  speak  of  his  great  volumes 
of  philosophical  and  mineral  works. 


* 
40  LIFE   AND    WIUTINiiS   •? 


CHAPTER  'V 

Opera  PhilosopJiica  et  Slincrntnt. 

Ix  attempting- to  give  the  reader  an  idea  of  the  contents 
and  aims  of  this  great  work,  within  the  compass  of  a  few 
paragraphs,  one  feels  extreme  difficulty  in  knowing  where 
or  how  to  begin.  It  starts  so  many  topics,  is  so  full  of  the 
deepest  scientific  truth,  speculates  so  boldly,  and  reaches  to 
such  heights  of  subtle  thought,  that  we  must  necessarily  con- 
fine ourselves  to  a  very  superficial  view,  and  the  enumeration 
of  a  few  of  its  prominent  features. 

As  before  said,  the  work  occupies  three  large  folio  volumes. 
Of  the  second  and  third  of  these,  it  does  not  lie  in  our  pro- 
vince to  say  much.  Both  are  strictly  practical  works;  one 
on  iron,  and  the  other  on  copper  and  brass.  They  are  evi- 
dences of  Swedenborg's  ardent  devotion  to  the  duties  of  his 
office;  and  as  a  testimony  to  the  worth  of  the  books  them- 
selves, it  need  only  be  said,  that  portions  of  them  have  been 
repeatedly  reprinted,  and  that  they  are  held  in  high  estima- 
tion by  those  who  study  metallurgy  as  a  science,  or  follow  it 
as  a  profession.  The  publication  of  the  secrets  of  trade  and 
manufacture  in  these  volumes,  was  not  relished  by  the  nar- 
row-minded and  selfish.  Of  such  the  author  observes: — 
"There  are  persons  who  love  to  hold  their  knowledge  for 
themselves  alone,  and  to  be  the  reputed  possessors  and  guard- 
ians of  secrete.  People  of  this  kind  grudge  the  public 
everything,  and  if  any  discovery,  by  which  art  and  science 
will  be  benefited,  comes  to  light,  they  regard  it  askance,  with 


EMAXUEL    SWEDENBORG.  41 

scowling  visages,  and  probably  denounce  the  discoverer  as  a 
babbler  who  lets  out  mysteries.  But  why  should  such  se- 
crets be  grudged  to  the  public?  Why  withhold  from  this 
enlightened  age?  Whatever  Ls  worthy  to  be  known,  should 
by  all  means  be  brought  to  the  great  and  general  market  of 
the  world.  Unless  we  do  this,  we  can  neither  grow  wiser 
nor  happier  with  time."  These  are  true,  liberal,  and  noble 
words. 

But  it  is  the  first  volume  which  is  the  greatest  and  most 
important  of  the  three.  It  has  recently  bee*n  translated  into 
English  by  the  Kev.  Augustus  Clissold,  and  published  in 
two  considerable  octavos.  It  is  entitled  "Principia;  or  the 
First  Principles  of  Natural  Things,  being  New  Attempts 
toward  a  Philosophical  Explanation  of  the  Elementary 
World."  In  this  volume  an  attempt  is  made  to  explain  the 
generation  of  the  elements,  the  creation  of  matter,  and  the 
nature  of  the  occult  forces  playing  within  nature.  To 
pronounce  an  absolute  opinion  upon  such  a  work  would 
be  highly  hazardous;  for  positive  science  at  present, 
affords  no  sufficient  data  to  test  many  of  its  highest 
reasonings.  So  far,  however,  as  such  tests  have  been  granted, 
they  serve  to  manifest  the  fact  that  among  speculative 
natural  philosophers,  Swedenborg  is  second  to  none.  Goer- 
res,  an  eminent  German  philosopher,  speaking  of  the  "  Prin- 
cipia," remarks : — "  It  is  a  production  indicative  of  profound 
thought  in  all  its  parts,  and  not  unworthy  of  being  placed  by 
the  side  of  Newton's  mathematical  'Principia  of  Natural 
Philosophy.' "  We  will  now7  adduce  a  few  proofs  of  the 
truth  of  this  assertion. 

Humboldt,  in  his  "Kosmos,"  remarks:  "That  great  and 
enthusiastic  although  cautious  observer,  Sir  William  Her- 
scliel,  was  the  first  to  sound  the  depths  of  heaven,  in  order 
to  determine  the  limits  and  form  of  the  starry  system  we 
inhabit."  The  discovery  of  the  place  of  our  sun  and  system 
4  «  B* 


42  LIFE    AND    WRITINGS    OF 

in  the  Milky  Way,  is  certainly  due  to  Herschel,  but  Swe- 
denborg  has  a  prior  claim  to  the  honor.  In  the  "  Principia," 
written  four  years  before  Herschel  was  born,  the  statement 
of  our  sun's  position  in  the  heavens  was  explicitly  made, 
with  the  method  by  Avhich  the  fact  was  observed.  But  thig 
is  not  all.  The  changes  observed  in  the  planetary  orbits, 
seemed  at  one  time  to  warrant  the  belief  in  a  final  destruc- 
tion of  all  things  through  the  falling  of  creation  into  chaos. 
After  awhile,  however,  La  Grange  brought  forward  his 
beautiful  theory^  by  which  was  established  the  doctrine,  that 
though  the  solar  system  is  liable  to  certain  mutations  in  the 
form  and  eccentricity  of  its  orbits  in  very  long  periods,  yet 
in  consequence  of  a  certain  relation  which  prevails  in  the 
system,  between  the  masses,  orbital  axes,  and  eccentricities, 
in  time  all  orbits  return  again  to  what  they  originally  were, 
oscillating  between  very  narrow  limits.  This  discovery  of  a 
cyclar  return,  confirmed  by  the  most  eminent  astronomers, 
is  pronounced  by  Professor  Playfair  to  be,  "  next  to  Newton's 
discovery  of  the  elliptical  orbits  of  the  planets, — without 
doubt  the  noblest  truth  in  physical  astronomy."  This  dis- 
covery has  also  to  be  claimed  for  Swedenborg.  In  his 
"  Principia,"  the  fact  of  this  cyclar  mutation  and  return  of 
the  planets  to  order,  is  repeatedly  stated,  and  with  great 
accuracy  and  plainness.  Want  of  space  alone  forbids  several 
quotations  in  proof.  It  need  only  be  noted  that  the  "Prin- 
cipia" was  published  forty-four  years  before  La  Grange  an- 
nounced his  famous  theory.  Again,  the  doctrine  of  the 
translatory  or  progressive  motion  of  the  stars  along  the 
Milky  Way,  and  their  streaming  out  at  the  northern  end, 
and  in  at  the  southern;  diverging  at  the  northern  end  in 
every  direction,  while  at  the  southern  end  they  converge  at 
every  point, — one  of  the  most  magnificent  truths  of  modern 
astronomy, — is  clearly  set  forth  in  this  wonderful  work  of 
Svvedenborg's,  years  before  the  full  fact  had  dawned  upon 


EMANUEL    SWEDENBORG.  43 

the  scientific  world.  Again,  the  sublime  doctrine  of  the 
cosmical  arrangement  of  the  stars,  or  of  the  clustering  of 
stars  into  distinct  systems,  forming  starry  systems,  as  planets 
do  solar  systems,  generally  attributed  to  Kant,  Mitchell,  and 
one  or  two  others,  was  promulgated  by  Swedenborg  in  the 
"  Principia,"  when  Kant,  the  first  of  the  acknowledged  pro- 
pounders  of  the  theory,  was  a  boy  of  ten  years  of  age.  The 
first  enunciation  of  the  nebular  hypothesis,  is  also  to  be  re- 
ferred to  Swedenborg's  "Principia."  Indeed  La  Place,  to 
whom  the  hypothesis  is  generally  attributed,  indirectly  owed 
some  of  his  ideas  on  the  subject  to  Swedenborg.  La  Place 
owned  that  BufFon  was  the  first  that  suggested  the  theory  of 
the  origin  of  the  planets  and  their  satellites  from  the  sun. 
Now  Buffon  was  acquainted  with  Swedenborg's  "Principia," 
as  is  evident  from  the  fact  that  an  eminent  London  book- 
seller recently  sold  a  copy  of  the  "Principia"  containing 
Buffon's  autograph.*  It  need  only  be  added,  that,  fifteen 
years  before  Buffon  published  his  theory,  and  seventy-five 
years  before  La  Place  offered  his  own  to  the  public,  Sweden- 
borg had  propounded  his  version  of  the  nebular  hypothesis 
in  the  "  Principia."  It  is  true  that  La  Place  and  Sweden- 
borg differ  on  several  points ;  but  recent  science  and  experi- 
ment have  tended  to  prove  that,  wherein  they  differ,  Swe- 
denborg's theories  are  the  most  accurate. 

While  advancing  these  high  claims  for  Swedenborg,  in 
astronomical  science  and  theory,  it  is  but  right  to  remove 
from  the  public  mind  an  erroneous  idea,  which,  like  his 
titles  of  Baron  and  Count,  has  no  foundation  in  fact.  We 
allude  to  his  common  repute  as  the  announcer  of  the  exis- 
tence of  the  seventh  planet,  Uranus,  discovered  by  Herschel 
in  1781..  That  he  announced  the  existence  of  this  planet 
long  before  its  actual  discovery,  has  been  stated  innumerable 

*  The  bookseller  referred  to  was  Mr.  Bohn,  of  Henrietta  street,  Covent 
darden. 


44  LTFE    AND    WRITINGS    OP 

times,  at  home  and  abroad ;  and  Emerson  in  his  lecture  on 
the  Mystic,  takes  opportunity  to  be  witty  in  regretting  that 
he  did  not  discover  the  eighth/  The  mistake  has  arisen  from 
Swedenborg's  talking  of  a  seventh  planet  in  "  The  Worship 
and  Love  of  God,"  a  book  of  his  yet  to  be  noticed.  Now 
the  belief  in  the  existence  of  a  seventh  planet  was  enter- 
tained by  most  of  the  astronomers  of  his  day,  and  even  so 
far  back  as  Kepler,  in  1584.  Swedenborg,  in  speaking  as 
he  did,  only  expressed  a  general  idea.  Astronomers  observ- 
ing the  wide  space  between  the  orbits  of  Mars  and  Jupiter 
conjectured  that  some  planet  must  roll  between.  The  after 
discovery  of  numerous  asteroids  between  these  orbits,  gave 
some  show  of  truth  to  their  conjectures.  It  was  of  this  sup- 
posed planet  between  Mars  and  Jupiter,  and  not  of  Uranus, 
(afterwards  discovered  by  Sir  William  Herschel,)  that  Swe- 
denborg spoke. 

In  magnetism,  as  in  astronomy,  the  "Principia"  is  no 
less  rich  in  original  thought  and  discovery.  It  was  not 
until  the  close  of  the  eighteenth  century  that  the  position 
of  the  magnetic  equator  was  discovered  to  be  different  from 
that  of  the  geographical.  After  observations  confirmed  the 
fact  that  the  mean  latitudinal  positions  of  the  magnetic  poles 
and  equators,  are  identical  with  those  of  the  earth's  ecliptic 
and  ecliptical  poles.  This  fact,  over  which  there  has  been 
much  congratulation,  was  set  forth  in  the  "  Principia "  many 
years  before  it  was  confirmed  by  actual  observation.  Again, 
the  fact  that  the  southern  magnetic  pole  has  a  longer  axis 
from  the  center  of  the  magnetic  equator,  than  the  northern, 
and  hence  occupies  a  higher  latitudinal  position ;  and,  as  a 
consequence,  that  the  revolution  of  the  north  magnetic  pole 
is  quicker  than  that  of  the  southern;  also  that  the  south 
magnetic  pole  possesses  a  greater  attractive  force  than  the 
north, — facts  not  suspected  till  the  investigations  of  Hansteen 
in  1819,  and  only  fully  confirmed  by  observation  very 


EMANUEL    SWEDEXBORG.  45 

recently, — were  all  proclaimed  in  the  "Principia"  nearly  a 
century  before  positive  science  bad  embraced  them  in  her 
domain.  Swedenborg  also  takes  precedence  of  all  other 
discoverers  in  the  announcement  of  the  identity  of  the 
magnetic  streams  forming  the  aurora,  and  those  influencing 
the  magnetic  needle.  So  full  is  the  "Principia"  of  trutlis 
respecting  magnetism, — which  the  world  generally  supposes 
to  be  a  novelty  of  the  present  day — that  we  could  not 
imagine  a  greater  pleasure  or  surprise  awaiting  any  one 
devoted  to  the  prosecution  of  magnetic  science,  than  the 
perusal  of  this  commonly  supposed  old-fashioned  and  anti- 
quated "Principia"  of  speculative  science. 

We  will  now  say  a  few  words  on  the  great  chemical  truths 
which  the  "Principia"  revealed.  In  1734,  not  a  whisper 
had  been  breathed  regarding  the  composite  nature  of  the 
atmosphere.  The  earliest  date  which  can  be  assigned  for 
the  practical  discovery  of  the  two-fold  nature  of  atmospheric 
air,  is  1772-4,  the  date  of  Priestley's  celebrated  experiments. 
But  we  find  in  the  "  Principia,"  that  Swedenborg  sets  forth 
the  following  facts : — that  pure  and  dry  atmospheric  air  is  a 
compound  of  two  constituents;  that  these  constituents  are 
combined  in  unequal  proportions;  that  the  element  greatest 
in  quantity  is  the  extinguisher  of  combustion;  and  lastly, 
that  the  element  greatest  in  quantity  is  a  constituent  of 
water  as  well  as  of  air.  The  merest  tyro  in  science  will,  at 
a  glance,  perceive  the  importance  and  extent  of  ground 
which  these  propositions  cover,  and  how  profound  must  have 
been  that  genius,  which,  in  the  midst  of  the  deepest  scientific 
darkness,  could  draw  from  nature  these  deep  and  choice 
truths.  But  this  was  not  all.  Water  as  well  as  air  yielded 
to  him  the  secret  of  its  constitution.  In  Swedenborg's  day, 
the  whole  world  thought  and  spoke  of  water  as  an  element, 
and  even  after  the  composite  nature  of  air  was  revealed, 
water  maintained  its  elemental  character  up  to  1783,  Avhen 


46  LIFE    AND    WRITINGS    OF 

the  discovery  was  almost  simultaneously  made  by  Watt, 
Priestley,  Cavendish,  and  Lavoisier,  that  water,  like  air,  is 
a  result  of  the  combination  of  two  gases.  Now  in  the 
"Principia,"  Avritten  fifty  years  before,  we  are  expressly  told 
that  pure  water  is  a  compound  substance,  and  the  particulars 
and  quantities  of  the  two  elements  in  its  composition  are 
correctly  given.  There  are  many  other  truths  in  modern 
science  which  the  "Principia"  anticipates;  such  as  the  atomic 
theory,  and  the  identity  of  electricity  and  lightning;  but  we 
must  draw  to  a  close.  Enough  has  been  said  to  show  the 
high  merits  of  the  book,  and  to  prove  how  worthy  it  is  of  the 
study  and  attention  of  all  true  lovers  of  science. 

The  publication  of  the  "Principia"  gained  for  its  author 
great  reputation,  and  his  friendship  and  correspondence 
were  eagerly  courted  by  all  the  philosophers  of  his  day.  In 
December,  1734,  the  Academy  of  Sciences  at  St.  Petersburg 
appointed  him  one  of  their  corresponding  members.  The 
Pope  honored  the  work  by  placing  it  in  that  noble  catalogue 
of  books,  the  Index  Expurgatorius,  in  1739. 

It  may  be  very  pertinently  asked,  how  it  happens  that  a 
work  abounding  in  such  important  doctrines  and  theories 
should  be  so  little  known.  The  neglect  is  easily  accounted 
for  in  the  great  subsequent  fame  of  its  author  as  a  religious 
visionary.  His  later  reputation  effectually  out-shone  that 
which  he  so  deservedly  won  in  his  younger  days ;  and  few, 
even  of  his  own  disciples,  until  recently,  thought  of  lifting 
from  the  dusty  shelves  those  great  books  of  scientific  theory, 
which,  of  themselves,  established  for  their  author  a  place 
among  the  greatest  of  men.  The  "Principia,"  as  its  trans- 
lator truly  says,  "is  a  book  for  the  future;"  and  taking 
these  words  in  their  full  import,  it  would  be  hardly  possible 
to  pronounce  a  higher  panegyric. 


EMANUEL    SWEDENBORO.  47 


CHAPTER  V. 
Doings  and  Travels* 

FKOM  1734  to  1736,  Swedenborg  remained  at  home.  In 
July,  1735,  his  father  died;  and  a  year  after,  Swedenborg 
went  abroad,  as  he  states  in  his  diary,  "for  a  sojourn  of 
three  or  four  years,  to  write  and  publish  a  certain  book." 
•During  his  absence  he  resigned  half  of  his  official  salary  to 
his  substitutes.  His  father  having  left  him  some  money,  he 
was  the  better  able  to  do  so.  He  journeyed  through  Den- 
mark, Hanover,  and  Holland,  and  arrived  at  Rotterdam 
during  the  fair.  Observing  the  amusements  of  the  people, 
mountebanks,  shows,  etc.,  he  took  occasion  to  moralize  thus 
upon  the  character  and  prosperity  of  the  Dutch.  "Here  at 
Rotterdam,  it  has  suggested  itself  to  me  to  inquire  why  it 
is  that  God  has  blessed  a  people  so  barbarous  and  boorish  as 
the  Dutch,  with  such  a  fertile  and  luxuriant  soil;  that  He 
has  preserved  them,  for  so  long  a  course  of  years,  from  all 
misfortune;  that  He  has  raised  them  up  in  commerce  above 
all  other  nations;  and  made  their  provinces  the  mart  and 
emporium  of  the  Avealth  of  Europe  and  the  world.  On 
consideration,  the  first  and  principal  cause  of  these  circum- 
stances appears  to  be,  that  Holland  is  a  republic,  which 
form  of  government  is  more  pleasing  to  God  than  an  abso- 
lute monarchy.  In  a  republic,  no  veneration  or  worship  is 
paid  to  any  man,  but  the  highest  and  lowest  think  them- 
selves equal  to  kings  and  emperors;  as  may  be  seen  from  the 
characteristic  bearing  of  every  one  in  Holland.  The  only 


48  Lifcrt   AND    WRITINGS    OF 

one  whom  they  worship  is  God.  And  when  God  alone  ia 
worshiped,  and  men  are  not  adored  instead  of  Him,  such 
worship  is  most  acceptable  to  Him.  Then  again,  in  Holland, 
there  is  the  greatest  liberty.  None  are  slaves,  but  all  are  as 
lords  and  masters  under  the  government  of  the  most  high 
God;  and  the  consequence  is,  that  they  do  net  depress  their 
manliness  either  by  shame  or  fear,  but  always  preserve  a 
firm  and  sound  mind  in  a  sound  body;  and  with  a  free 
spirit,  and  an  erect  countenance,  commit  themselves  and 
their  property  to  God,  who  alone  ought  to  govern  all  things. 
It  is  not  so  in  absolute  monarchies,  where  men  are  educated 
to  simulation  and  dissimulation;  where  they  learn  to  have 
one  thing  concealed  in  the  breast,  and  to  bring  forth  another 
upon  the  tongue;  where  their  minds,  by  inveterate  custom, 
become  so  false  and  counterfeit,  that,  in  divine  worship  itself, 
their  words  differ  from  their  thoughts,  and  they  proffer  their 
flattery  and  deceit  to  God  himself,  which  certainly  must  be 
most  displeasing  to  Him.  This  seems  to  be  the  reason  why 
the  Dutch  are  more  prosperous  in  their  undertakings  than 
other  nations."  Then,  with  rare  discrimination,  he  adds, 
"  but  their  worshiping  mammon  as  a  Deity,  and  caring  for 
nothing  but  gold,  is  a  thing  which  is  not  compatible  with 
long  prosperity."  The  silent  and  uninfluential  place  which 
Holland  now  fills  in  Europe,  places  the  seal  of  truth  on  these 
quiet  lines. 

The  Roman  Catholic  Church  seems  to  have  attracted 
much  of  his  attention  in  his  travels,  and  the  grossness  and 
sensuality  of  its  priesthood  were  strongly  remarked  upon. 
"The  monks,"  says  he,  "at  Roye,  are  fat  and  corpulent,  and 
an  army  of  such  fellows  might  be  banished  without  loss  to 
the  State.  They  fill  their  bellies,  take  all  they  can  get,  and 
give  the  poor  nothing  but  fine  words  and  blessings;  and  yet 
they  are  willing  to  take  from  the  poor  all  their  substance  for 
nothing.  What  is  the  good  of  bare-footed  Franciscans?" 


EMANUEL    SWEDENBORQ.  49 

In  Paris,  he  spent  a  year  and  a  half.  There  also  he  was 
amazed  at  the  clerical  riot  and  corruption.  "It  is  found," 
he  observes,  "that  the  tax  which  they  term  the  dixiemes, 
yields  annually  thirty-two  millions  sterling;  and  that  the 
Parisians  spend  two-thirds  of  this  amount  over  their  own 
city.  One-fifth  of  the  whole  possessions  of  the  kingdom  is 
in  the  hands  of  the  clerical  order.  If  this  condition  of 
things  last  long,  the  ruin  of  the  empire  will  be  speedy." 
He  little  dreamed  of  the  fearful  verification  which  these 
words  would  receive. 

His  journal  in  Paris  reveals  the  fact  of  his  hearty  enjoy- 
ment of  sight-seeing  and  amusements.  Visits  to  churches, 
monasteries,  palaces,  gardens,  museums,  and  theatres,  evi- 
dence with  what  zest  he  drank  the  cup  of  life,  and  with  what 
interest  he  looked  upon  men  and  their  affairs.  In  this  re- 
spect we  do  well  to  compare  Svvedenborg  with  many  whom 
the  world  in  its  ignorance  associate  with  him.  At  no  period 
of  his  life  was  he  a  cold  self-righteous  ascetic,  looking  abroad 
upon  men  with  a  bitter  and  accusing  scowl.  At  no  time  did 
he  insult  his  Maker  with  upbraidings  that  his  fate  was  to 
live  in  an  evil  world,  and  with  a  wicked  generation.  He 
received  life  with  thankfulness,  partook  temperately  of  all 
its  lawful  pleasures,  did  his  duty,  and  took  care  while  living 
with  the  world  to  keep  himself  unspotted  from  its  evil. 
This  social  discipline  was  one  of  the  Divine  means  by  which 
he  was  fitted  for  the  full  performance  of  his  future  mission. 

We  are  not  informed  of  the  nature  of  the  work  which  he 
at  this  time  Avent  abroad  to  write  and  publish.  From  his 
manuscripts,  however,  it  appears  that  he  was  preparing  ma- 
terials and  disciplining  his  mind  for  his  great  work,  the 
"Animal  Kingdom,"  by  writing  short  papers  on  various 
physiological  subjects.  Many  of  these  papers  have  been 
translated  and  published  under  the  title  of  "Posthumous 
Tracts." 

6  C 


50  LIFE   AND   WRITINGS    OF 

Leaving  Paris  in  March,  1738,  Swedenborg  directed  his 
steps  toward  Italy,  and  after  visiting  its  principal  cities, 
arrived  at  Rome  on  the  25th  September.  Mr.  Rich,  in  his 
"Biography  of  Swedenborg,"  remarks, — "This  visit  should 
be  a  memorable  one,  for  it  brought  the  church  of  the  past 
and  the  future  into  a  singular  communion  with  each  other; 
— Rome  in  the  still  atmosphere  and  fading  light  of  autumn, 
with  all  its  trophies  of  Pagan  art,  and  its  hoary  traditions; 
and  Swedenborg,  the  predestined  Seer  of  the  last  ages,  whose 
eye  was  just  kindling  with  the  light  of  inspiration.  We 
should  lose  all  faith  in  the  instinctive  prescience  of  the  hu- 
man spirit  when  great  events  are  at  hand,  if  Ave  might  not 
believe  that  a  presentiment  of  something  in  the  shadowy 
distance,  connecting  his  future  with  the  strange  mystery  of 
the  city,  did  not  cross,  for  a  moment,  the  mind  of  Sweden- 
borg, when  he  entered  the  once  holy  and  revered  metropolis 
of  the  faith." 

After  a  sojourn  of  five  months,  Swedenborg  left  Rome  on 
the  15th  of  February,  1739,  varying  his  homeward  route. 
His  journal  from  the  17th  of  March,  1739,  when  he  was  at 
Genoa,  is  a  blank,  and  his  after  wanderings  we  can  only 
conjecture.  "It  is  most  probable,"  says  Wilkinson,  "that 
he  deposited  the  manuscript  of  the  "  Economy  of  the  Animal 
Kingdom,"  at  Amsterdam,  on  his  way  from  Leipsic  to 
Sweden,  in  1740;  that  he  lived  in  his  own  country  from 
1740  or  1741  till  1744,  and  in  the  latter  year  went  again  to 
Holland,  and  from  thence  came  to  England,  where  we  meet 
him  in  1745." 

In  1740-41,  Swedenborg  published  at  Amsterdam  his 
"Economy  of  the  Animal  Kingdom;"  and  in  1744-45,  the 
"Animal  Kingdom,"  Parts  I.  and  II.  at  the  Hague,  and 
Part  III.  in  London. 


EMANUEL   SWEDENBORG.  51 


CHAPTER   VI. 

flie    "Economy    of    the    Animal    Kingdom/'    and    tlie    "Animal 
Kingdom." 

IN  the  "Animal  Kingdom,"  Swedenborg  referred  solely  to 
the  human  body,  it  being  the  microcosm,  or  representative 
of  all  inferior  systems.  In  the  "Economy  of  the  Animal 
Kingdom,"  he  treats  of  the  blood,  and  the  organs  which 
contain  it;  the  coincidence  of  the  motion  of  the  brain  with 
the  respiration  of  the  lungs;  and  of  the  human  soul.  The 
method  pursued  in  this  work  is  admirable.  A  careful  series 
of  extracts,  containing  facts  from  the  best  anatomists,  is 
prefixed  to  each  chapter,  and  thence  is  deduced  the  author's 
theory.  It  would  be  very  difficult  indeed  to  present,  in  an 
abstract,  the  substance  of  these  quotations,  and  without  this, 
(which  would  be  inconsistent  with  our  limits,)  the  theories 
could  not  be  fairly  understood  or  appreciated.  His  demon- 
stration of  the  coincidence  of  the  motion  of  the  brain  with 
the  respiration  of  the  lungs,  is  well  worthy  of  notice.  Wil- 
•  kinson,  speaking  of  this  in  his  "  Biography  of  Swedenborg," 
says:  "Let  any  reader  think  for  a  moment  of  what  he 
experiences  when  he  breathes,  and  attends  to  the  act.  He 
will  find  that  his  whole  frame  heaves  and  subsides  at  the 
time;  face,  chest,  stomach,  and  limbs,  are  all  actuated  by 
his  respiration.  His  sense  is,  that  not  only  his  lungs  but  his 
entire  body  breathes.  Now  mark  what  Swedenborg  elicited 
from  this  fact.  If  the  whole  man  breathes  or  heaves,  so  also 
do  the  organs  which  he  contains,  for  they  are  necessarily 
drawn  outwards  by  the  rising  of  the  surface;  therefore  they 


52  LIFE   AND   WRITINGS   OF 

all  breathe.  What  do  they  breathe?  Two  elements  are 
omnipresent  in  them,  the  blood-vessels  and  the  nerves ;  the 
one  giving  them  pabulum,  the  other  life.  They  draw  then 
into  themselves  blood,  and  life  or  nervous  spirit.  Each  does 
this  according  to  its  own  form;  each,  therefore,  has  a  free 
individuality  like  the  whole  man;  each  takes  its  food,  the 
blood,  when  it  chooses ;  each  wills  into  itself  the  life  according 
to  its  desires.  The  man  is  made  up  of  manlike  parts;  his 
freedom  is  an  aggregate  of  a  host  of  atomic,  organical 
freedoms.  The  heart  does  not  cram  them  with  its  blood, 
but  each,  like  the  man  itself,  takes  what  it  thinks  right. 

"But,  furthermore,  thought  commences  and  corresponds 
with  respiration.  The  reader  has  before  attended  to  the 
presence  of  the  heaving  over  the  body;  now  let  him  feel  his 
thoughts,  and  he  will  see  that  they  too  heave  with  the  mass. 
When  he  entertains  a  long  thought  he  draws  a  long  breath  ; 
when  he  thinks  quickly,  his  breath  vibrates  with  rapid 
alternations;  when  the  tempest  of  anger  shakes  his  mind,  his 
breath  is  tumultuous ;  when  his  soul  is  deep  and  tranquil,  so 
is  his  respiration;  when  success  inflates  him,  his  lungs  are  as 
tumid  as  his  conceits.  Let  him  make  trial  of  the  contrary: 
let  him  endeavor  to  think  in  long  stretches  at  the  same  time 
that  he  breathes  in  fits,  and  he  will  find  that  it  is  impossible; 
that  in  this  case  the  chopping  lungs  will  needs  mince  his 
thoughts.  Now  the  mind  dwells  in  the  brain,  and  it  is  the 
brain,  therefore,  which  shares  the  varying  fortunes  of  the 
breathing.  It  is  strange  that  this  correspondence  between 
the  states  of  the  brain  or  mind,  and  the  lungs,  has  not  been 
admitted  into  science;  for  it  holds  in  every  case,  at  every 
moment.  In  truth'  it  is  so  unfailing,  and  so  near  to  the 
center  of  sense,  that  this  has  made  it  difficult  to  regard  it  as 
an  object;  for  if  you  only  try  to  think  upon  the  breathing, 
in  consequence  of  the  fixation  of  thought,  you  stop  the 
breath  that  very  moment,  and  only  recommence  it  when  the 


EMAXIIEL    SWEDENBORG.  53 

thought  can  no  longer  hold,  that  is  to  say,  when  the  brain 
has  need  to  expire.  Now  Swedenborg,  with  amazing  obser- 
vation and  sagacity,  has  made  a  regular  study  of  this  ratio 
between  the  respiration  and  the  thoughts  and  emotions ;  he 
shows  in  detail  that  the  two  correspond  exactly,  and  more- 
over that  their  correspondence  is  one  of  the  long-sought  links 
between  the  soul  and  the  body,  whereby  every  thought  is 
represented  and  carried  out  momentaneously  in  the  expanse 
of  the  human  frame.  It  is  difficult  to  give  a  more  plain  or 
excellent  reason  of  the  tie  between  the  body  and  the  soul, 
than  that  the  latter  finds  the  body  absolutely  to  its  mind ; 
while  on  the  other  hand,  the  living  body  clings  to  the  soul, 
because  it  wants  a  friendly  superior  life  to  infuse  and  direct 
its  life." 

The  "Animal  Kingdom,"  written  after  the  same  plan  as 
the  "  Economy,"  treats  of  the  organs  of  the  abdomen,  of  those 
of  the  chest,  and  of  the  skin.  Swedenborg,  in  setting  forth 
his  plan  of  operation,  in  which  he  announces  his  intention  to 
examine,  physically  and  philosophically,  the  whole  anatomy 
of  the  body,  and  lastly  of  the  soul,  and  of  its  state  in  the 
body,  says:  "From  this  summary  or  plan,  the  reader  may 
see  that  the  end  I  propose  to  myself  in  the  work,  is  a 
knowledge  of  the  soul,  since  this  knowledge  will  constitute 
the  crown  of  my  studies.  This,  then,  my  labors  intend,  and 
thither  they  aim.  To  accomplish  this  grand  end,  I  enter  the 
circus,  designing  to  consider  and  examine  thoroughly  the 
whole  world  of  microcosm  which  the  soul  inhabits;  for  I 
think  it  vain  to  seek  her  anywhere  but  in  her  own  kingdom. 
I  am,  therefore,  resolved  to  allow  myself  no  respite,  until  I 
have  run  through  the  whole  field  to  the  very  goal,  or  until 
I  have  traversed  the  universal  animal  kingdom  to  the  soul. 
Thus  I  hope  that  by  bending  my  course  inward  continually, 
I  shall  open  all  the  doors  that  lead  to  her,  and  at  length 
contemplate  the  soul  herself,  by  the  Divine  permission." 
5  *  c* 


54  LIFE    AND    WRITINGS    OP 

One  of  his  manuscripts  repeats  this  design  in  these  words: 
"  I  have  gone  through  anatomy  with  the  single  end  of  inves- 
tigating the  soul.  It  will  be  a  satisfaction  to  me  if  my  labors 
be  of  any  use  to  the  anatomical  and  medical  world,  but  a 
still  greater  satisfaction  if  I  afford  any  light  towards  the 
investigation  of  the  soul." 

In  striving  to  compass  such  high  spiritual  knowledge,  by 
merely  natural  means,  he  necessarily  failed.  In  one  of  his 
books,  written  several  years  after,  when  a  brighter  light  had 
dawned  upon  his  mind,  he  says :  "  Many  in  the  learned  world 
have  laboured  in  investigating  the  soul,  but  as  they  knew 
nothing  of  the  spiritual  world,  and  of  the  state  of  man  after 
death,  they  could  not  do  otherwise  than  construct  hypotheses, 
not  respecting  the  soul's  nature,  or  its  operation  on  the  body. 
Of  the  soul's  nature,  they  could  have  no  other  idea  than  as 
of  something  most  pure  in  ether,  and  of  its  continent  as  of 
ether.  Now  having  such  a  conception  of  the  soul,  and  yet 
knowing  that  the  soul  acts  on  the  body,  and  produces  every- 
thing in  it  that  has  relation  to  sense  and  motion,  therefore 
they  labored,  as  we  before  observed,  to  investigate  the 
soul's  operation  on  the  body,  which  some  said  was  effected 
by  influx,  and  some  by  harmony.  But  these  moans  dis- 
covered nothing  in  which  the  mind  desirous  of  seeing  the 
ground  of  things,  can  acquiesce."  We  have  in  these  sen- 
tences the  cause  of  the  fruitlessness  of  his  own  labors  at 
this  period,  in  their  highest  aims.  They  formed,  however, 
a  part  of  that  providential  discipline  which  was  fitting  him 
for  his  future  office. 

Fruitless  though  these  works  necessarily  weit?,  in  their 
highest  aim,  yet  in  lower  ends  they  are  treasure-houses  of 
thought  and  suggestion.  Taking  for  his  basis  the  dry  facts 
of  the  anatomists,  he  proceeds  to  clothe  them  with  life  and 
comeliness.  He  shows  how  part  is  bound  to  part  in  the 
human  system,  and  fills  the  cold  details  of  science  with  a 


EMANUEL    SAVEDENBORG.  55 

warm  and  human  interest.  Emerson  well  says:  "The 
'Animal  Kingdom'  is  a  book  of  wonderful  merits.  It 
was  written  with  the  highest  end,  to  put  science  and 
soul,  so  long  estranged  from  each  other,  at  one  again.  It 
was  the  anatomist's  account  of  the  human  body  in  the 
highest  style  of  poetry;  and  nothing  can  exceed  the  bold 
and  brilliant  treatment  of  a  subject  usually  so  dry  and 
repulsive." 

It  was  hardly  possible  for  books  to  be  ushered  into  the 
world  to  die  more  quietly  than  did  these  physiological 
treatises.  Slightly  noticed  in  a  few  catalogues  and  reviews 
of  that  day,  they  were  laid  on  the  shelf,  and  reposed  in  dust 
and  forgctfulness  for  a  full  century.  Called  to  other  thoughts 
and  higher  labors,  their  author  was  arrested  midway  in  bis 
plans;  and  ceasing  to  exist  behind  his  books,  and  by  his 
life,  conversation,  and  activity,  to  keep  up  the  public  interest, 
the  world  soon  forgot  their  existence.  But  their  worth  hac 
been  their  preservative;  and  now  we  behold  their  resurrec- 
tion, and  slow,  but  certain,  growth  into  acceptance  and 
fame.  Translated  by  Wilkinson,  and  enriched  by  him  with 
prefaces  which  Emerson  describes  as  "throwing  all  the 
contemporary  philosophy  of  England  into  the  shade,"  they 
are  now  placed  before  the  Avorld,  and,  in  their  excellence 
serve  to  manifest  the  profound  understanding  and  genius 
of  their  author. 

In  1745,  Swedenborg  terminated  his  long  series  of  scientific 
works,  by  the  publication,  in  London,  of  "  The  Worship  and 
Love  of  God."  This  book  is  an  embodiment,  in  a  story, 
of  its  author's  scientific  doctrines.  In  a  connected  narrative, 
it  treats  of  the  origin  of  the  earth,  the  birth,  infancy,  and 
love,  of  Adam;  and  of  the  soul  in  its  state  of  integrity,  in 
the  image  of  God.  It  is  a  book  of  which  little  need  be  said, 
as  it  was  probably  written  as  much  for  an  exercise  of  fancy, 
A*  with  any  serious  intent.  Cast  into  shade,  as  it  is,  by  the 


5b  LIFE   AND   WRITINGS    OF 

brighter  light  of  his  after  knowledge,  it  remains  to  mark  the 
point  of  intellectual  development  at  which  Swedenborg  had 
at  this  time  arrived;  and  in  this  respect  it  will  always  have 
a  strong  interest  to  those  who  delight  in  tracing  the  growth 
and  education  of  his  mind. 


UMANUEL   SWEDENBORO.  57 


CHAPTER   VII. 
His  IAfe,  as  a  3fan  of  Science,  ends. 

THE  biographer  of  Swedenborg  can  feel  no  difficulty  in 
distributing  under  proper  heads  the  principal  events  of  his 
life.  It  divides  itself  so  distinctly  into  two  parts,  at  this 
juncture,  that,  between  his  past  and  his  future  there  is  what 
he  himself  would  call  a  "discrete  degree." 

In  1745,  when  the  merely  scientific  phase  of  Swedenborg's 
life  closed,  he  had  arrived  at  the  mature  age  of  fifty-seven 
years.  As  we  have  seen,  he  had,  from  early  manhood, 
united  an  active  and  practical,  with  a  deeply  philosophic, 
life.  An  earnest  student  of  nature,  he  had  never  become  so 
engrossed  in  thought  as  to  forget  the  end  of  all  thought — the 
improvement  and  the  happiness  of  mankind.  His  long 
series  of  scientific  works  had  gained  him  a  wide-spread  rep- 
utation, and  wherever  he  went,  he  was  hailed  as  a  friend 
and  brother  by  the  thoughtful  and  philosophical.  In  Swe- 
den, as  before  said,  he  was  well  connected ;  and  had  he  been 
desirous  to  live  at  home,  and  immerse  himself  in  the  cares 
and  politics  of  his  country,  he  might  have  reached  the  high- 
est offices  and  honors  which  royalty  could  confer.  At  the 
age  of  fifty-seven,  with  Swedenborg's  attainments,  success, 
and  fame,  a  worldly  man  might  have  been  content.  Such 
a  one  would,  probably,  have  taken  his  ease,  reposed  upon 
the  past,  and  have  been  content  with  the  competence  of 
comfort  and  reputation  which  he  had  attained.  But  Swe- 
denborg was  a  man  of  a  very  different  character.  Love  of 


58  LIFE   AND   WRITINGS   OF 

ease  formed  no  part  of  his  constitution,  and  if  he  had  not 
been  led  by  the  hand  of  Providence  to  the  contemplation 
of  the  spiritual  world  and  its  glorious  realities,  he  would,  to 
the  end  of  his  life,  have  remained  a  zealous  and  single-eyed 
seeker  after  the  truths  of  the  natural  world. 

The  annals  of  science  do  not  furnish  an  instance  of 
any  one  who  surpassed  Swedenborg  in  that  humility  of 
spirit,  and  that  simple  desire  for  truth,  which  is  the  crown- 
ing grace  and  glory  of  the  true  philosopher.  Although,  at 
times,  he  propounded  views  which  he  knew  were  antagonis- 
tic to  the  ideas  of  some  of  the  leading  savans  of  his  time, 
yet  we  never  find  him  getting  angry  or  attempting  to  scold 
the  world  into  belief  with  him.  He  simply  lays  down  what 
he  believes  to  be  the  truth ;  and  with  the  most  charming 
modesty  trusts  for  its  acceptance  among  men,  to  its  agree- 
ment with  reason  and  facts.  Full  of  this  trustful  spirit  we 
find  him  saying  in  the  "  Principia :"  "  In  writing  the  present 
work,  I  have  not  aimed  at  the  applause  of  th£  learned  world, 
nor  at  the  acquisition  of  a  name  or  popularity.  To  me,  it 
is  a  matter  of  indifference  whether  I  win  the  favorable  opin- 
ion of  every  one,  or  of  no  one ;  whether  I  gain  much  or  no 
commendation.  Such  things  are  not  objects  of  regard  to 
one  whose  mind  is  bent  on  truth  and  true  philosophy. 
Should  I,  therefore,  gain  the  assent  or  approbation  of  others, 
I  shall  receive  it  only  as  a  confirmation  of  my  having  pur- 
sued the  truth.  I  have  no  wish  to  persuade  any  one  to  lay 
aside  the  principles  of  those  illustrious  and  talented  authors 
who  have  adorned  the  world,  and  in  place  of  their  princi- 
ples to  adopt  mine.  For  this  reason  it  is,  that  I  have  not 
made  mention  so  much  as  of  one  of  them,  or  even  hinted  at 
his  name,  lest  I  should  injure  his  feelings,  or  seem  to  impugn 
his  sentiments,  or  to  derogate  from  the  praise  which  others 
bestow  upon  him.  If  the  principles  I  have  advanced  have 
more  of  truth  in  them  than  those  which  are  advocated  by 


EMANUEL    SWEDENBORG.  59 

others ;  if  they  are  truly  philosophical,  and  accordant  with 
the  phenomena  of  nature,  the  assent  of  the  public  will  fol- 
low in  due  time,  of  its  own  accord ;  and  in  this  case  should 
I  fail  to  gain  the  assent  of  those  whose  minds,  being  prepos- 
sessed by  other  principles,  can  no  longer  exercise  an  impar- 
tial judgment,  still  I  have  those  with  me  who  are  able  to 
distinguish  the  true  from  the  untrue,  if  not  in  the  present 
at  least  in  some  future  age.  Truth  is  unique,  and  will  speak 
for  itself.  Should  any  one  undertake  to  impugn  my  senti- 
ments, I  have  no  wish  to  oppose  him ;  but  in  case  he  desire 
it,  I  shall  be  happy  to  explain  my  principles  and  my  reasons 
more  at  large.  What  need,  however,  is  there  of  words? 
Let  the  thing  speak  for  itself:  If  what  I  have  said  be  true, 
why  should  I  be  eager  to  defend  it?  Surely  truth  can  de- 
fend itself.  If  what  I  have  said  be  false,  it  would  be  a 
degrading  and  silly  task  to  defend  it.  Why  then  should  I 
make  myself  an  enemy  of  any  one,  or  place  myself 
in  opposition  to  any  one?"  And  again,  in  the  "Econ- 
omy," he  remarks:  "Of  what  consequence  is  it  to  me 
that  I  should  persuade  any  one  to  embrace  my  opinions? 
Let  his  own  reason  persuade  him.  I  do  not  undertake  this 
work  for  the  sake  of  honor  or  emolument ;  both  of  which  I 
shun  rather  than  seek,  because  they  disquiet  the  mind,  and- 
because  I  am  content  with  my  lot ;  but  for  the  sake  of  truth, 
which  alone  is  immortal."  These  are  long  extracts,  but  they 
are  well  worthy  of  citation,  alike  for  their  own  intrinsic  truth 
and  beauty,  and  for  the  illustration  they  afford  of  the  spirit 
and  sentiments  of  their  author. 

The  little  thought  he  gave  in  after  years  to  his  scientific 
writings,  and  the  little  care  he  seemed  to  have  lest  the  world 
should  forget  them,  is  very  evident  from  his  subsequent 
writings,  in  which  they  are  scarcely  alluded  to.  Some  of 
the  friends  he  made  in  the  latter  portion  of  his  life,  appear 
to  have  had  very  fault  ideas  of  the  extent  of  his  achieve- 


60 

ments  in  natural  science.  Count  Hopken,  a  very  intimate 
friend  of  his,  for  many  years,  remarks  :  "  Swedenborg  made 
surprising  discoveries  in  anatomy,  which  are  recorded  some- 
where in  certain  literary  Transactions."  Thus  it  appears 
that  he  was  entirely  ignorant  of  the  existence  of  Sweden- 
borg's  great  work,  the  "Animal  Kingdom."  What  stronger 
proof  could  be  given  than  this,  of  the  sincerity  with  which 
the  foregoing  extracts  were  penned,  in  which  he  commits 
his  works  to  the  care  of  the  God  of  truth,  in  humble  acqui- 
escence in  whatever  verdict  his  justice  might  pronounce. 

Great  and  manifold  were  the  merits  of  these  scientific 
works;  yet  we  should,  perhaps,  do  well  to  look  upon  them, 
as  their  author  seems  to  have  done,  as  school-boy  exercises. 
Through  the  severe  training  and  development  of  the  whole 
powers  of  his  mind,  by  the  compositie.n  of  these  works,  his 
Divine  Master  was  fitting  him  to  gaze  upon  the  awful  reali- 
ties of  the  spiritual  world,  arid  to  become  a  worthy  exponent 
of  the  hidden  wisdom  of  the  Holy  Scripture. 

It  must,  necessarily,  be  a  matter  of  interest  with  many  to 
know  what  were  the  religious  opinions  of  Swedenborg  at  this 
period  of  his  history.  Occupying  himself  so  intensely  with 
natural  science,  it  was  hardly  to  be  expected  that  theology 
could  receive  much  of  his  attention.  Among  his  posthumous 
papers,  however,  we  find  a  little  treatise  on  faith  and  good 
works,  in  which  he  comes  to  the  wise  conclusion  that  "  there 
is  no  love  to  God  if  there  be  none  to  the  neighbor;"  or  that 
"there  is  no  faith  if  there  be  no  works;"  and  therefore,  that 
"faith  without  works  is  a  phrase  involving  a  contradiction." 
Throughout  all  his  scientific  writings  we  find  a  simple  and 
open  assent  to  the  primary  truths  of  religion,  and  a  constant 
endeavor  to  confirm  some  truth  of  religious  doctrine  by  the 
natural  facts  which  came  under  his  notice.  His  religious 
views  up  to  this  time  were  generally  such  as  the  Christian 
world  held,  with  here  and  there  a  quiet  dissent  as  to  par 


EMAXUEL    SWEDEXBORG.  61 

ticular  points,  and  a  strong  tendency  to  eschew  the  merely 
theoretical  and  mystical  belief,  for  the  practical  and  active. 
We  have  his  own  testimony  to  the  fact,  that  dogmatic  and 
systematic  theology  formed  no  part  of  his  otherwise  exten- 
sive reading;  and  thus  he  came  to  the  study  of  the  Word  of 
God  unperverted  by  the  sophisms  of  creed-makers.  Of  the 
gentle  and  earnest  piety  of  his  soul,  we  have  striking  proof 
in  his  "Rules  of  Life:" 

1.  Often  to  read  and  meditate  on  the  Word  of  God. 

2.  To  submit  everything  to  the  will  of  Divine  Providence. 

3.  To  observe  in  everything  a  propriety  of  behaviour,  and 
to  keep  the  conscience  clear. 

4.  To  discharge  with  fidelity  the  functions  of  my  employ- 
ment, and  the  duties  of  my  office,  and   to  render  myself  in 
all  things  useful  to  society. 

More  need  not  be  said  on  this  head  than  that  he  kept 
these  vows. 

We  noAv  close  the  first  book  of  Swedenborg's  life,  and  open 
the  second.  Emphatically  his  was  a  double  life.  So  rich 
in  thought  and  action  were  both  parts,  that  either  would 
have  been  reckoned  sufficient  to  render  him  a  remarkable 
man.  The  one  life  was  an  orderly  and  regular  growth 
out  of  the  other:  the  first  was  a  providential  preparation  for 
the  second.  Carefully  disciplined  by  thought  and  investiga- 
tion in  the  outer  world,  through  a  long  series  of  laborious 
years,  the  curtain  which  separated  the  seen  from  the  unseen 
was,  for  him,  drawn  aside,  and  his  prepared  eyes  saw  in  clear 
sunlight  those  mysteries  of  life  and  spirit,  which  the  best  and 
wisest  of  men  have  most  ardently  desired  to  see.  Let  us, 
then,  leave  Swedenborg  the  Man  of  Science,  and  turn  to  him 
as  the  Servant  of  the  Lord  Jesus  Christ,  the  worthy  exponent 
of  the  spiritual  sense  of  the  Word  of  God,  and  the  announcer 
of  the  New  Era  in  which  reason  and  faith  are  to  be  at  one, 
and  men  everywhere  friends  and  brothers. 
6 


LIFE   AND   WRITINGS   OF 


CHAPTER  VIII. 
His  Spiritual  Siglit  opened,  and  the  Conditions  of  his  Sccr.ttiij>, 

WE  will  noAV  proceed,  without  circumlocution,  to  lay  be- 
fore our  readers,  in  all  its  fullness,  the  claim  which  Sweden- 
borg  made,  at  this  period,  to  open  intercourse  with  the  spiritual 
world,  under  the  sanction  and  protection  of  the  Lord.  This 
assumption  runs  through  the  whole  of  his  after  life,  and 
without  a  clear  idea  of  its  nature  and  conditions,  we  shall  be 
unable  rightly  to  appreciate  aught  else  that  follows.  In  one  of 
his  letters,  he  says,  "  I  have  been  called  to  a  holy  office  by  the 
Lord  himself,  who  most  graciously  manifested  himself  to  me, 
his  servant,  in  the  year  1 743,  when  he  opened  my  sight  to  a 
view  of  the  spiritual  world,  and  granted  me  the  privilege  of 
conversing  with  spirits  and  angels,  which  I  enjoy  to  this  day. 
From  that  time,  I  began  to  print  and  publish  various  arcana 
that  have  been  seen  by  me,  or  revealed  to  me ;  as  respecting 
heaven  and  hell,  the  state  of  man  after  death,  the  true  wor- 
ship of  God,  the  spiritual  sense  of  the  Word,  with  many 
other  most  important  matters  conducive  to  salvation  and 
true  wisdom."  Again,  in  the  preface  to  his  work  entitled, 
"Arcana  Ccelestia,"  he  writes:  "Of  the  Lord's  Divine  mercy, 
it  has  been  granted  me  now  for  several  years  to  be  constantly 
and  uninterruptedly  in  company  with  spirits  and  angels, 
hearing  them  converse  with  each  other,  and  conversing  with 
them.  Hence  it  has  been  permitted  me  to  hear  and  see 
stupendous  things  in  the  other  life,  which  have  never  before 
come  to  the  knowledge  of  any  man,  nor  entered  his  imagina- 


V 
EMAXUEL    SWEDENBORG.  63 

tion.  I  have  there  been  instructed  concerning  different 
kinds  of  spirits,  and  the  state  of  souls  after  death;  concern- 
ing hell,  or  the  lamentable  state  of  the  unfaithful;  concern- 
ing heaven,  or  the  most  happy  state  of  the  faithful ;  and  par- 
ticularly concerning  the  doctrine  of  faith  which  is  acknow- 
ledged throughout  all  heaven." 

We  are  aware  that  these  pretensions  will  be  received  by 
many  with  ridicule,  and  by  some  with  contempt,  arising 
from  a  distaste  for  spiritual  subjects;  while  by  a  few  they 
will  be  treated  with  respectful  attention.  All  that  \ve  ask, 
is,  a  little  patience;  and  to  readers  of  every  class,  we  would 
say, — Do  not  be  hasty;  do  not  prejudge  the  matter;  condemn 
not  till  you  are  conversant  with  the  whole  circumstances 
of  the  case.  Swedenborg's  claim,  we  admit,  does  appear 
startling;  but  to  greet  its  announcement  with  the  laugh 
of  scepticism,  and  to  deny  its  validity,  as  many  do,  without 
an  attempt  at  examination,  is  anything  but  philosophical — • 
is  anything  but  righteous. 

No  reader  of  this  sketch  can  have  failed  to  perceive  the 
high  philosophical  genius,  and  perfect  truthfulness  of  Swe- 
denborg;  and  all  must  agree  with  us  in  believing  that  wilful 
deception  was  an  impossibility  with  such  a  man.  No 
explanation  of  what  Swedenborg  himself  calls  the  opening 
of  his  spiritual  sight,  can  be  offered,  that  is  more  trans- 
parently ridiculous  than  that  of  imposture.  The  degree 
of  vehemence  with  which  some  have  preferred  this  charge 
against  him,  may  be  taken  as  an  accurate  index  of  their 
ignorance  of  the  man,  or  of  their  inability  to  discern  a 
truthful  and  earnest  spirit. 

No  denial  of  the  possibility  of  such  spiritual  vision  as  is 
claimed  by  Swedenborg,  can  be  accepted  from  the  Christian. 
Such  denial  is  alone  the  privilege  of  the  professed  materialist. 
We  all  know  how  much  of  our  loved  and  common  faith 
rests  on  claims  that  are  quite  as  startling  as  those  of  Sweden- 


64  LIFE   AND   WRITINGS   OF 

borg.  From  the  visions  of  Abraham  to  those  of  John  in 
Patmos,  the  whole  Scriptural  narrative  is  interwoven  with 
supernatural  incident.  Now,  how  is  it  that  we  yield  such 
ready  faith  to  whatever  is  related  in  Scripture,  however 
marvelous,  and  have  so  much  wonder  to  spare  over  the 
unbelieving  Jews?  The  Rev.  0.  Prescott  Hiller,  in  a  short 
memoir  of  Swedenborg,  prefixed  to  a  collection  of  "Gems" 
from  his  writings,  has  some  very  apposite  remarks  on  this 
subject.  He  says:  "Swedenborg  states  that  there  are  three 
heavens;  so  does  Paul,  for  he  speaks  of  the  'third  heaven. 
Swedenborg  affirms,  calmly,  that  his  spiritual  senses  were 
opened  and  elevated  in  such  a  manner  that  he  might  have  a 
perception  of  that  state  of  existence,  and  see  and  hear  what 
is  there.  So  does  Paul.  Swedenborg  states  that  he  had,  in 
spirit,  been  permitted  to  behold  the  Lord:  so  does  Paul: — 
'Have  I  not  seen,'  said  he,  'Jesus  Christ  our  Lord?'  (1  Cor. 
ix.  1.)  Thus  parallel  are  the  cases.  -But,  exclaims  the 
prejudiced  observer:  'Paul!  Paul!  Paul  was  an  apostle! 
Paul  was  one  of  the  founders  of  the  Christian  Church! 
Paul  lived  eighteen  hundred  years  ago!  There  are  no 
visions  now-a-days!  The  case  is  entirely  different!'  To 
these  exclamations  it  may  be  replied:  Your  last  remark  is 
but  a  begging  of  the  question  under  consideration.  We 
affirm  that  though  indeed  unfrequent,  yet  there  are  occasion- 
ally spiritual  visions  in  these  times,  as  well  as  in  former, 
and  that  there  is  good  and  very  strong  testimony  that  a 
remarkable  case  of  the  kind  exists  in  the  instance  of  this 
philosopher,  Swedeuborg,  not  by  any  means  on  account 
of  his  own  declaration  merely,  but  from  the  nature  of  the 
truths  and  statements  brought  forth  by  him,  of  which  our 
own  minds,  enlightened,  wre  trust,  by  reason  and  God's 
Word,  are  the  judges.  The  burden  of  proof — it  may  be 
continued  in  answer — falL  upon  you  to  show  by  what  law 
of  Divine  order,  by  what  change  in  the  character  and 


EMANUEL    SWKDENBORG.  65 

Ptructure  of  man's  mind,  a  spiritual  vision  can  not  exist 
now,  as  well  as  in  the  time  of  Paul, — in  the  eighteenth  or 
nineteenth,  as  well  as  in  the  first  century.  The  truth  is, 
antiquity  has  a  wonderful  charm  for  the  mind,  and  a  great 
power  over  it:  'distance  lends  enchantment  to  the  view/ 
It  is  not  difficult  to  believe  anything,  however  wonderful,  to 
have  taken  place  in  that  misty  and  mysterious  region,  the 
distant  past;  but  now  in  these  dull,  common  times,  to  believe 
such  strange  things  to  be  capable  of  Happening,  seems  absurd. 
But  do  you  not  suppose  that  those  times,  to  the  men  then 
living,  appeared  as  dull  and  common-place  as  our  times  to 
us?  Did  not  the  regardless  rain  fall  on  Paul's  head,  as  well 
as  on  yours  and  mine?  and  this  very  sun  and  moon  light 
his  steps  as  well  as  ours?  Did  not  Paul,  do  you  think,  rise 
often  in  the  morning  with  a  heavy  heart,  and  after  breakfast, 
go  forth  to  his  duties,  or  sit  down  to  write  his  epistles,  sad 
and  oppressed  in  spirit,  dejected  at  the  thought  of  the  heavy 
responsibilities  upon  him,  and  awed  with  the  idea  that  he 
must  address  the  Athenians  to-morrow?  And  when  at 
length  he  stood  before  them  and  began,  did  they  not  ask : 
'Who  is  this?'  Think  you  that  gaping  crowd  knew  anything 
about  any  great  and  celebrated  Paul,  whose  name  has  become 
so  familiar  to  our  ears?  They  had  not  heard  of  such  a 
person.  'And  some  said,  What  will  this  babbler  say?  others, 
He  seemeth  to  be  a  setter  forth  of  strange  gods ;  because  he 
preached  to  them  Jesus,  and  the  resurrection.  And  when 
they  heard  of  the  resurrection  of  the  dead,  some  mocked ; 
and  others  said,  We  will  hear  thee  again  of  this  matter. 
Howbeit  certain  men  clave  unto  him,  and  believed;  among 
whom  was  Dionysius  the  Areopagite,  and  a  woman  named 
Damaris,  and  others  with  them.'  (Acts  xvii.  16-34.)  Here 
we  have  a  picture  of  human  nature,  as  it  was,  and  as  it  still 
is.  A  new  person  comes  forward,  a  stranger,  unheard  of 
before, and  utters  strange  ideas,  something  new  and  unusual, 
6  *  C  * 


66  LIFE   AND   WRITINGS   OP 

something  different  from  what  men  have  been  accustomed 
to  hear,  and  think  of,  and  believe;  most  of  the  hearers  jeer 
and  mock,  and  turn  away,  calling  him  a  babbler;  some  are 
rather  pleased  at  some  things  they  have  heard,  but  the 
interest  has  not  taken  sufficient  hold  of  them  to  make  them 
anxious  to  pursue  the  subject  farther  just  now,  and  they  go 
away  and  forget  what  they  have  heard;  a  few,  whose  minds 
were  in  a  receptive  state,  whose  hearts  had  been  prepared, 
perhaps,  by  torturing  doubts,  and  secret  meditations,  and  by 
trials  and  sufferings  of  spirit — these  at  once  perceive  and 
seize  upon  the  truths  they  have  heard,  clasp  them  to  their 
bosoms  as  something  long  looked  for,  as  precious  treasure, 
and  go  away  rejoicing  in  their  new  faith,  and  resolved  to  sell 
all  they  have  and  follow  the  Lord.  Gradually  the  truth 
spreads ;  these  few  tell  what  they  have  heard  to  others,  their 
friends,  who  they  know  have  been  troubled  with  similar 
doubts  and  difficulties.  By  and  by  these  believers  meet 
together  and  form  a  little  congregation,  and  appoint  the 
ablest  of  their  number  to  preach  to  them  in  regard  to  these 
new  truths,  both  for  their  own  fuller  instruction  and  for  the 
information  of  strangers.  Years  roll  away.  It  becomes  an 
established  religious  society.  Similar  societies  in  neighboring 
cities  league  with  them ;  and  they  form  a  General  Church, 
which  begins  to  have  a  name — the  '  Christian  Church.'  Ages 
roll  on,  and  this  becomes  a  vast  establishment,  extending 
over  whole  nations,  and  reaching  to  distant  quarters  of  the 
globe.  This  Paul,  who  was  once  a  nameless  preacher,  'a 
babbler,'  and  'mad,'  is  now  looked  back  upon  with  the 
utmost  veneration ;  his  words  are  oracles  of  truth ;  whatever 
he  affirmed,  whether  in  regard  to  himself  or  others,  is 
implicitly  believed.  Custom,  general  acceptance,  the  belief 
of  ages,  undoubting  confidence  in  the  opinions  of  our  parents 
and  friends,  all  go  to  render  the  mind  perfectly  ready  to 
believe  those  things.  Faith  is  now  an  easy  and  natural 


EMANUEL    SWEDENBORG.  67 

thing,  and  we  wonder  at  those  strange  and  hard-hearted 
unbelievers  of  Paul's  own  time,  who  had  the  glorious  oppor- 
tunity of  listening  to  him  with  their  own  ears.  'Oh!  that 
we  could  have  enjoyed  such  an  opportunity,'  exclaim  many, 
'  how  gladly  would  we  have  listened !' 

"  But  these  persons  know  not  what  they  say,  nor  the  na- 
ture of  the  human  mind.  If  they  are  so  anxious  to  have 
such  an  opportunity,  so  ready  to  be  tested,  and  to  show  that 
they  would  have  discernment  enough  to  see  genuine  truth, 
though  heard  for  the  first  time,  and  to  acknowledge  a  great 
teacher  and  apostle,  though  yet  unknown  to  the  world — that 
opportunity  is  now  before  them.  A  Paul  is  again  preaching 
to  the  Athenians  and  to  the  world.  A  great  teacher  is  again 
uttering  new  and  sublime  truths.  The  Lord  Himself  has 
come  a  second  time,  not  in  Person,  but  in  Spirit ;  not  as  the 
'Word  made  flesh,'  as  before,  but  as  the  essential  Word,  by 
the  opening  of  the  interior  truth — the  spiritual  sense — which 
it  contains.  Those  who  believe,  that,  had  they  been  on 
earth,  they  would  have  acknowledged  the  Lord  at  His  First 
Coming,  or  would  have  readily  received  the  teachings  of 
His  Apostles,  have  now  the  opportunity  of  making  trial  of 
their  faith ;  of  showing  whether  they  are  able  to  overcome 
the  inveteracy  of  custom,  the  natural  opposition  of  prejudice, 
the  fear  of  public  opinion,  the  love  of  the  world  and  its 
powers  and  pleasures,  (all  which  difficulties  the  first  Chris- 
tians had  to  encounter,)  whether,  in  the  face  of  all  these, 
they  can,  looking  for  the  truth  with  a  single  eye,  discern  it 
now  at  its  feeble  dawn ;  and,  advancing  steadily  and  earn- 
estly towards  it,  be  among  the  first  to  hail  the  rising  day." 

What  more  can  be  said  on  the  subject?  The  Christian 
has  no  choice  but  to  acknowledge,  or  refute,  Swedenborg's 
claims  on  the  ground  of  their  own  intrinsic  merit. 

Swedenborg  was  gifted  with  peculiar  powers  of  respira- 
tion. From  early  childhood,  when  on  his  knees  at  prayer, 


68  LIFE    AND   WRITINGS   OF 

and  afterwards  when  engaged  in  profound  meditation,  he 
found  that  his  natural  respiration  was  for  the  time  suspended. 
As  we  have  seen  in  his  work  on  the  "Animal  Kingdom," 
his  attention  to  the  correspondence  between  thought  and  re- 
spiration had  been  of  long  continuance, — probably  from  the 
fact  that  his  own  system  supplied  him  with  such  constant 
illustrations  of  its  nature.  This  power  of  suspended  respira- 
tion under  deep  thought,  common  to  all  men,  was  preternat- 
uraliy  developed  in  Swedenborg.  At  this  period  he  discovered 
the  use  to  which  these  peculiar  powers  of  his  were  to  be 
applied;  for  he  writes  :  "My  respiration  has  been  so  formed 
by  the  Lord,  as  to  enable  me  to  breathe  inwardly  for  a  long 
period  of  time,  without  the  aid  of  the  external  air ;  my  re- 
spiration being  directed  within,  and  my  outward  senses,  as 
well  as  actions,  still  continuing  in  their  vigor,  which  is  only 
possible  with  persons  who  have  been  so  formed  by  the  Lord. 
I  have  also  been  instructed  that  my  breathing  was  so  directed, 
without  my  being  aware  of  it,  in  order  to  enable  me  to  be 
with  spirits,  and  to  speak  with  them."  Those  who  have 
studied  mesmerism  and  clairvoyance  know  many  facts  that 
confirm  and  illustrate  this  position  of  Swedenborg's  with 
regard  to  respiration  ;  and  it  is  quite  evident  that  the  Hindoo 
Yogi  are  capable  of  a  similar  state.  There  is  this  great  dif- 
ference, however,  between  such  instances  and  the  case  of 
Swedenborg,  that  his  powers  were  natural,  and  continuous 
in  their  exercise,  and  not  sought  after  and  induced  by  him- 
self; while  theirs  are  only  occasional,  and  ere  fi'qi-^ntly 
brought  about  by  artificial  means. 

Swedenborg's  intromission  into  the  spiritual  world  was  a 
gradual  process ;  and  for  this  reason  the  date  of  his  illumi 
nation  is  variously  given,  ranging  between  1743  and  1745. 
It  appears,  however,  that  he  came  into  the  full  exercise  of 
his  spiritual  seership  while  living  in  London. 

Of  late  years  it  has  become  common  to  talk  of  Sweden- 


EMANUEL   SWEDENBORG.  69 

borg  as  a  clairvoyant,  to  associate  him  with  mesmeric 
subjects,  and  make  him  a  kinsman  of  French  and  American 
spiritualists,  such  as  Cahagnet,  and  Andrew  Jackson  Davis. 
This  mistake  is  made  through  ignorance.  It  is  a  law  of  the 
spiritual  world  that  every  man  is  associated  with  his  like. 
Supposing,  therefore,  that  any  man's  spiritual  sight  were 
opened,  he  would  come  into  conjunction  only  with  spirits 
like  himself;  that  is,  with  those  who  would  echo  his  own 
ideas  and  opinions,  and  repeat  his  own  feelings.  It  is  evi- 
dent, then,  that  in  such  a  case  the  nature  of  the  revelations 
are  entirely  dependent  upon  the  character  of  the  revelator, 
and  in  all  cases  must  be  suspiciously  received  by  the  lover 
of  truth.  Now  Swedenborg  claims  to  have  been  under  the 
special  protection  of  the  Lord,  and  to  have  received  the  doc- 
trines he  promulgated  directly  from  Him,  and  not  in  any 
case  from  spirits.  Of  course,  every  one  will  decide  for  him- 
self as  to  how  far  he  can  receive  this  assertion ;  but  it  is  well 
that  all  should  be  informed  of  the  precise  character  of  Swe- 
denborg's  claim,  and  of  his  own  testimony  as  to  the  source 
of  his  information.  In  his  Diary,  written  about  this  time, 
he  says,  that  "spirits  narrate  things  wholly  false,  and  lie. 
When  spirits  begin  to  speak  with  man,  care  should  be  taken 
not  to  believe  them  ;  for  almost  everything  they  say  is  made 
up  by  them,  and  they  lie;  so  that  if  it  were  permitted  them 
to  relate  what  heaven  is,  and  how  things  are  in  heaven,  they 
would  tell  so  many  falsehoods,  and  Avith  such  strong  asser- 
tion, that  man  would  be  astonished;  wherefore  it  was  not 
permitted  me,  when  spirits  were  speaking,  to  have  any  belief 
in  what  they  stated.  They  love  to  feign.  Whatever  may 
be  the  topic  spoken  of,  they  think  they  know  it,  and  form 
different  opinions  about  it,  altogether  as  if  they  knew;  and 
if  man  then  listens  and  believes,  they  insist,  and  in  various 
ways  deceive  and  seduce." 
'  Any  one  who  has  paid  attention  to  the  phenomena  of 


70  LIFE   AND   WRITINGS    OP 

spirit-rapping,  and  to  the  communications  received  through 
clairvoyants  from  the  world  of  spirits,  and  has  observed  the 
very  Babel  of  contradictions  uttered  by  these  "mediums," 
will  be  able  to  appreciate  the  truth  of  the  passage  we  have 
quoted,  as  well  as  our  desire  to  draw  a  broad  and  distinct 
line  between  such  and  Swedenborg. 

It  is  a  very  natural  question,  and  one  often  put  by  those 
unconversant  with  the  nature  of  spiritual  intercourse,  how  it 
happens  that  such  a  man  as  Swedenborg,  sitting  quietly  in 
his  chair,  could  see  and  speak  with  angels  and  spirits,  and 
travel  through  vast  spaces  in  the  spiritual  world.  It  is  thus: 
Space  and  time  are  attributes  of  matter  alone.  Their  ap- 
pearances do,  indeed,  exist  in  the  spiritual  world,  but  not  as 
the  fixed  and  mensurable  things  of  our  material  sphere. 
Did  not  our  subject  forbid  digression,  it  would  be  easy  to 
bring  this  truth  down  to  the  comprehension  of  every  one,  by 
reference  to  a  few  items  of  experience  which  must  at  some 
time  have  fallen  to  the  lot  of  all.  We  are  all,  as  to  our 
minds,  in  constant,  though  insensible,  "communion  with 
spirits;  and  from  them  we  receive  thoughts  and  feelings  of 
every  kind.  A  good  man  and  a  wicked  man  may  be,  as  to 
the  body,  in  the  same  room,  while  between  their  minds  there 
may  be  the  wide  gulf  that  separated  Dives  and  Lazarus. 
Now  if  the  spiritual  sight  of  these  two  men  were  opened, 
where  would  they  be?  One  would  be  in  heaven,  and  the 
other  in  hell;  and  that,  too,  without  either  moving  from 
the  place  where  he  stood.  It  was  in  virtue  of  this  principle 
of  the  spirit's  perfect  independence  of  space,  that  SwedLii- 
borg,  under  the  Divine  guidance  and  protection,  was  led 
through  spiritual  societies  of  all  kinds:  and  in  his  various 
works  we  have  the  record  of  the  wondrous  things  thus  heard 
and  seen. 

Again,  it  may  be  asked:  What  is  the  nature  of  this 
spiritual  sight  so  often  referred  to?  In  the  words  of  Paul 


EMAXUEL    SWEDENBORG.  71 

we  answer:  "There  is  a  natural  body,  and  there  is  a  spiritual 
body;"  and,  as  a  consequence,  there  is  a  natural  sight,  and 
there  is  a  spiritual  sight.  The  natural  body  lives  from  the 
spiritual  body,  and  derives  its  form  and  parts  from  it.  The 
natural  body  is  the  instrument  of  the  spiritual  body,  and 
through  it  as  a  medium,  it  is  enabled  to  exist  in  this  lower 
world,  and  in  constant  contact  with  matter.  Now  it  is  pos- 
sible for  the  spiritual  body  to  be  raised  partially  above  the 
natural  body,  without  causing  death,  or  the  entire  with- 
drawal of  its  life  from  the  natural  body.  This  partial  with- 
drawal of  the  spiritual  body,  and  the  enjoyment  of  sight  in 
the  spiritual  world,  is  what  is  meant  by  the  opening  of  the 
spiritual  sight.  Time  forbids  us  to  draw  upon  the  innumer- 
able illustrations  of  this  fact  which  the  history  of  the  past 
and  the  experience  of  the  present,  in  conjunction  with  the 
Word  of  God,  afford.  Let  one  instance  from  the  Bible  suf- 
fice. In  2  Kings,  vii.  8-17,  we  read  that  Elisha,  compassed 
about  with  horses,  chariots,  and  a  great  host,  sent  by  the 
king  of  Syria  to  seize  him,  was  on  a  mountain  with  his  ser- 
vant, who,  full  of  terror,  exclaimed:  "Alas!  my  master,  how 
shall  we  do?  And  he  answered,  Fear  not,  for  they  that  be 
with  us  are  more  than  they  that  be  with  them.  And  Elisha 
prayed  and  said,  Lord,  I  pray  thee  open  his  eyes,  that  he  may 
see.  And  the  Lord  opened  the  eyes  of  the  young  man,  and 
he  saw:  and  behold,  the  mountain  was  full  of  horses  and 
chariots  of  fire  round  about  Elisha."  Here  is  a  case  quite 
to  the  point.  The  natural  eyes  of  the  young  man  were 
already  open;  for  how  otherwise  could  he  have  seen  the 
Syrian  host,  and  have  been  afraid?  Elisha  prayed  that  his 
eyes  might  be  opened.  What  eyes?  Why,  clearly,  the  eyes 
of  his  spiritual  body ;  which  done,  he  was  enabled  to  perceive 
the  heavenly  guardianship  which  was  extended  over  his 
master.  Every  one  will  now  understand  what  we  mean, 


72  LIFE   AND   WRITINGS   OF 

when  we  shall   have  occasion  to  speak  of  the  opening  of 
man's  spiritual  sight. 

Having  thus  defined  the  conditions  of  Swedenborg's 
spiritual  vision,  and  cleared  away  some  questions  which,  if 
answered,  would  have  impeded  our  narrative,  we  will  now 
proceed  with  our  history. 


EMANUEL   SWEDENBORG.  73 


CHAPTER   IX. 

1'rcpares  for  his  yew   Office — Resigns   7iis  AssessorsJtip — His  " Ad- 
versaria"—Ilis  "  Spiritual  Diary''— The  Death  of  Polheim. 

CALLED  to  a  high  and  holy  office,  Swedenborg  set  about 
preparing  himself  for  the  fulfilment  of  its  duties.  Leaving 
London  in  the  beginning  of  July,  1745,  he  took  ship  for 
Sweden,  where  he  arrived  on  the  7th  of  August.  On  this 
voyage,  his  spiritual  intercourse  was  suspended.  He  lived 
quietly  at  home  during  1746  ;  probably  in  the  performance 
and  enjoyment  of  the  settled  routine  of  his  Assessorship,  and 
in  earnest  meditation  on  the  heavenly  arcana  now  fully 
opened  to  his  view.  In  1747,  in  order  that  he  might  be 
more  at  liberty  to  devote  himself  to  the  mission  to  which  the 
Lord  had  called  him,  he  asked  leave  of  King  Frederick  to 
retire  from  his  Assessorship,  and  that  he  might  enjoy,  during 
life,  as  a  retiring  pension,  half  of  his  official  salary ;  request- 
ing, at  the  same  time,  that  no  addition  to  his  rank  or  title 
might  be  conferred  upon  him.  The  King  yielded  to  his 
wishes;  but  in  consideration  of  his  long  and  faithful  ser- 
vice of  thirty-one  years,  continued  to  him  the  whole  of  his 
salary. 

Meanwhile,  he  learned  Hebrew,  and  read  the  Bible  through 
several  times  in  its  original  languages.  Like  all  true  stu- 
dents, he  read  and  thought  with  pen  in  hand ;  and  as  the 
hidden  and  Divine  wisdom  of  the  Word  was  opened  to  him, 
he  embodied  in  "  Adversaria,"  or  notes,  the  truths  thus  re- 
vealed. These  Adversaria  extend  over  the  historical  books 
7  D 


74  LIFE    AND    WRITINGS    OF 

of  the  Old  Testament,  and  several  of  the  prophets.  They 
have  all  been  printed  of  late  years,  from  their  author's  orig- 
inal Latin  manuscript,  by  that  indefatigable  and  learned 
Newchurchman,  Dr.  Tafel,  of  Tubingen.  They  have  not 
yet  been  translated  into  English,  probably  because  they  were 
not  published  by  Swcdcnborg  himself,  and  are  only  to  be  re- 
garded as  preparatory  studies  for  future  works.  They  also 
abound  with  indistinct  views  on  many  subjects,  which  subse- 
quent knowledge  rendered  clear.  As  records  of  their  au- 
thor's spiritual  progress,  as  well  as  for  the  many  valuable 
facts  which  they  contain,  it  is  to  be  hoped  that  the  day  is  not 
far  distant  when  the  "  Adversaria"  will  appear  in  an  English 
dress.  We  cannot  spare  anything  which  serves  to  illustrate 
the  mental  history  of  such  a  man  as  Swedenborg. 

In  1747,  he  ceased  writing  his  "Adversaria,"  and  com- 
menced a  Spiritual  Diary,  which  he  continued  for  twenty 
years.  This  Diary,  written  also  in  Latin,  (as  all  his  theolog- 
ical works  were,)  has  been  lately  published  by  Dr.  Tafel  in 
ten  closely  printed  octavos.  Two  volumes  have  been  trans- 
lated and  published  in  England  and  America,  and  the  re- 
mainder will  probably  soon  follow.  It  will  hardly  be  neces- 
sary for  us  to  go  into  a  detailed  account  of  the  principles 
and  facts  scattered  throughout  its  long  and  miscellaneous 
record.  We  shall  meet  with  all  the  leading  ideas  in  noticing 
the  books  published  by  himself,  and  laid  before  the  world  as 
matured  and  finished  productions.  It  may  be  said,  however, 
that  the  "  Diary,"  as  a  work,  is  perfectly  unique ;  for  in  no 
literature  can  we  find  its  counterpart.  We  have  in  it,  for 
twenty  years,  an  almost  daily  record  of  Swedenborg's  spirit- 
ual states  and  temptations ;  his  interviews  and  conversations 
with  angels,  spirits,  and  devils ;  and  accounts  of  their  pleas- 
ures, punishments,  and  thoughts.  No  one  who  makes  an 
intimate  acquaintance  with  this  "Diary,"  will  ever  after 
allow  a  shadow  of  doubt  to  cross  his  mind  as  to  the  candor 


EMANUEL    SWEDENBORG.  ,'O 

and  truth  of  Swedenborg ;  for  in  every  page,  he  will  perceive 
that  quiet  and  solemn  earnestness  which  belongs  alone  to  the 
upright  and  honest  in  heart.  In  its  whole  range  of  experi- 
ence, he  will  detect  no  vanity,  shuffling,  double-dealing,  or 
anything  inconsistent  with  his  published  works ;  but  all  as 
straightforward,  open,  and  unreserved,  as  truth  itself.  Al- 
though written  in  the  quietude  of  his  own  study,  and  for  his 
own  eye  and  use  alone,  he  could  not  have  been  more  inge- 
nuous and  sincere  had  the  whole  universe  been  looking  down 
upon  its  pages. 

On  the  page  of  history,  the  "  Diary"  throws  some  won- 
drous light.  In  it,  we  read  of  interviews  with  many  of  the 
famous  men  of  ancient  and  modern  times.  From  some 
names  which  the  world  has  learned  to  revere,  the  mask  of 
excellence  is  quite  torn  away,  while  the  infamy  of  others  is 
proved  to  have  been  but  judgment  from  appearance,  and 
from  scandal.  Any  one  who  is  infected  with  the  spiritual 
disease  of  hero-worship,  should  read  the  "  Spiritual  Diary." 
He  will  there  discover  that  the  most  dazzling  intellect  fades 
into  moping  idiocy  and  insanity,  when  it  lacks  the  sterling 
heart,  and  honest  aim  ;  and  that  goodness  alone  is  the  life 
and  soul  of  true  wisdom.  He  will  also  learn  why  it  is  so. 

We  would  here  say  a  word  upon  a  jest  started  by  Emer- 
son, (and  which  has  re-appeared  under  many  forms,)  to  the 
effect  that  all  the  souls  with  whom  Swedenborg  held  con- 
verse, talked  Swedenborgese.  In  reply,  we  would  ask,  hov: 
they  could  speak  in  any  other  way  ?  Swedenborg  did  not 
profess  to  be  a  mimic ;  and  if  Cicero  or  anybody  else  spoke 
with  him  in  the  spiritual  world  and  in  the  spiritual  Ian" 
guage,  Swedenborg,  in  translating  the  speech  into  his  own 
simple  diction,  Avould,  of  course,  seize  the  substance,  and 
care  nothing  for  the  form.  That  the  language  was  not 
Cicero's,  might  be  true ;  but  if  the  ideas  were,  what  matt>r? 
The  subject  would  hardly  be  worth  mentioning,  did  we  iOt 


76  LIFE   AND   WRITINGS    OP 

see  the  jest  receiving  a  wide  currency ;  but  a  few  words  of 
common  sense  are  all  that  are  necessary  to  take  the  life  out 
of  it. 

There  is  no  work  with  which  we  are  acquainted,  that  can 
give  its  readers  a  better  idea  of  the  reality  of  the  future  life, 
than  the  "Spiritual  Diary."  No  other  book,  we  know,  can 
so  stir  up  a  man  to  set  his  mind,  or  spiritual  house,  in  order 
here,  so  that  he  may  be  spared  the  turmoil  and  sorrow  which 
otherwise  he  will  encounter  beyond  the  tomb.  In  its  pages, 
the  life  after  death  is  portrayed  in  all  its  stern  reality;  not 
as  a  vague  dream,  or  a  shadowy  vision,  of  which  the  mind 
can  form  no  fixed  idea.  We  read  of  the  awful  states  induced 
in  the  other  life,  by  evil  habits  contracted  in  this ;  from  loose 
speech,  jesting  upon  sacred  subjects,  indulgence  in  idleness 
and  luxury,  down  to  blacker  crimes.  We  learn  from  sight, 
as  it  were,  how  evil  is  its  own  torment,  and  how  goodness 
is  its  own  sweet  and  rich  reward;  and  in  view  of  the 
momentous  issues  of  what  we  too  often  regard  as  the  trifles 
of  life,  we  feel  impelled  to  make  our  peace  and  heaven  here, 
that  we  may  bear  them  with  us  into  the  Hereafter.  Such 
high  uses  does  the  "Spiritual  Diary"  subserve. 

The  "Diary"  is,  however,  a  work  not  suited  for  an  early 
student  of  Swedenborg.  The  principles  upon  which  it  is 
written,  not  being  understood,  a  young  reader  could  hardly 
fail  to  form  erroneous  ideas  from  it,  and  misjudge  the  work 
itself.  It  is  only  after  some  acquaintance  with  the  spiritual 
laws  expounded  in  Swedenborg's  theological  writings,  that  it 
can  be  read  with  profit.  Incidents,  which,  at  first  sight, 
might  appear  ridiculous  and  irrational,  are  brought  within 
the  pale  of  reason  arid  belief  when  the  laws  upon  which  they 
are  founded  are  understood ;  and  as  effects,  not  causes,  con- 
stitute the  burden  of  the  "Diary,"  the  need  of  this  caution 
will  be  apparent.  When,  however,  the  laws  of  spiritual  life 


EMANUEL    SWEDENBORG.  77 

are  understood,  the  "Diary"  becomes  a  work  of  peculiar 
and  most  profitable  instruction. 

While  Swedenborg  was  living  in  Sweden,  hi  1751,  his  old 
friend  and  coadjutor,  Polheim,  died;  and  Swedenborg  was 
favored  with  a  view  of  both  sides  of  his  grave.  Writing  in 
his  "  Spiritual  Diary,"  he  says :  "  Polheim  died  on  Monday, 
and  spoke  with  me  on  Thursday.  I  was  invited  to  the 
funeral.  He  saw  the  hearse,  the  attendants,  and  the  whole 
procession.  He  also  saw  them  let  down  the  coffin  into  the 
grave,  and  conversed  with  me  while  it  was  going  on,  asking 
me  why  they  buried  him,  when  he  was  alive.  And  when 
the  priest  pronounced  that  he  would  rise  again  at  the  day 
of  judgment,  he  asked  why  this  was,  when  he  had  already 
risen.  He  wondered  that  such  a  belief  should  prevail, 
considering  that  he  was  even  now  alive;  he  also  Avondered 
at  the  belief  in  the  resurrection  of  the  body,  for  he  said  he 
felt  that  he  was  in  the  body:  with  other  remarks."  Such  a 
relation  will  seem  strange,  very  strange  to  many.  But  have 
patience.  When  the  laws  and  principles  upon  which  such 
phenomena  take  place,  are  comprehended,  all  their  strange- 
ness and  improbability  will  straightway  disappear. 
T» 


78  LIFE   AND   WRITINGS    OF 


CHAPTER   X. 
The  Arcana  Ccelcstia. 

IT  was  about  the  middle  of  1749,  that  Swedenborg  made 
his  first  appearance  as  a  theologian,  by  the  publication  of  the 
first  volume  of  the  "Arcana  Crolestia."  At  the  beginning 
of  1750,  we  find  his  publisher,  John  Lewis,  of  Paternoster 
Row,  announcing  the  issue  of  the  second  volume,  in  cheap 
numbers,  both  in  English  and  Latin.  The  issue  continued 
in  volumes  till  1756,  when  the  work  was  completed  in  eight 
good  sized  quartos.  His  publisher  states  in  one  of  his 
advertisements,  that  though  he  is  "positively  forbid  to  dis- 
cover the  author's  name,  yet  he  hopes  to  be  excused  for 
mentioning  his  benign  and  generous  qualities."  He  avers 
that  "this  gentleman,  with  indefatigable  pains  and  labor, 
spent  one  whole  year  in  studying  and  writing  out  the  first 
volume  of  the  'Arcana,'  was  at  the  expense  of  £200  to  print 
it,  and  advanced  £200  more  for  the  printing  of  the  second ; 
and  when  he  had  done  this,  he  gave  express  orders  that  all 
the  money  that  should  arise  in  the  sale,  should  be  given 
towards  the  charge  of  the  propagation  of  the  gospel.  He  is 
so  far  from  desiring  to  make  a  gain  of  his  labors,  that  he 
will  not  receive  one  farthing  back  of  the  £400  he  has 
expended ;  and  for  that  reason  his  works  will  come  exceed- 
ingly cheap  to  the  public." 

The  Arcana  Crolestia"  is  an  exposition  of  the  books 
of  Genesis  and  Exodus,  with  intervening  chapters  which 
describe  the  wonders  of  the  future  life.  At  the  outset,  it 


EMANUEL    SWEDENBORG.  79 

will  be  necessary  to  state  that  Swedenborg  believed  the 
Bible  to  be  the  Word  of  God.  "Well,  what  Christian  does 
not  believe  so?"  it  may  be  asked.  Few  expressions  pass 
mure  glibly  over  the  lips  of  religious  people,  than  the  short 
phrase,  "the  word  of  God;"  but  how  many  take  time  to 
consider  its  infinite  meaning?  The  Word  of  God — a  produc- 
tion of  the  infinite  Father  of  all,  the  Creator  and  Sustain er 
of  the  universe, — must  be  infinitely  siiperior  to  any  human 
composition;  and,  like  God's  other  volume,  the  book  of 
nature,  must  yield  up  fresh  wonders  to  every  investigator; 
and  the  more  it  is  searched  into,  the  more  real  unceasing 
beauties  of  wisdom  and  design,  till  at  length  the  strained 
intellect  of  man  finds  its  truest  wisdom  lies  in  the  deepest 
humility  and  adoration.  Thus  logically  thinking,  we  expe- 
rience a  serious  reverse  when  we  turn  to  the  opinions  expressed 
regarding  the  Word  by  even  its  most  reverential  commenta- 
tors. At  no  period  of  history  has  the  Bible  been  submitted 
to  more  earnest  study  than  in  these  times;  but  the  results 
have  been  in  the  highest  degree  meagre  and  unworthy,  when 
placed  in  comparison  with  the  same  exercise  of  mind  on  the 
subjects  of  natural  creation.  We  have  most  elaborate  and 
minute  criticisms  on  the  sacred  text;  we  have  treatises  on 
the  animals,  the  insects,  and  the  vegetables  mentioned  in  the 
hallowed  record;  we  have  books  filled  with  descriptions  of 
domestic  life  among  the  Jews,  their  customs,  and  their 
language ;  the  prophecies  have  been  subjected  to  all  manner 
of  ingenious  interpretation,  but  after  all,  with  the  poorest 
spiritual  results,  and  such  as  can  in  no  wise  excite  a  deeper 
respect,  or  a  warmer  love,  for  God's  holy  Word,  than  was 
entertained  centuries  ago,  when  such  learning  was  a  rarer 
thing.  Yet  if  we  believe  that  God  inspired  this  Book,  can 
we  for  a  moment  suppose  that  it  should  have  no  other  end 
than  the  narration  of  the  history  of  a  petty  people,  and  the 
enunciation  of  dark  prophecies,  which  the  acutest  of  men 


80  LIFE   AND   WRITINGS   OF 

pronounce  impenetrable  mysteries,  and  which  the  daring 
and  the  foolish  turn  to  all  manner  of  profane  purposes  in 
political  soothsayings?  If  the  Bible  be  indeed  the  Word 
of  God,  it  must  contain  within  itself  much  more  than  the 
majority  of  Christians  suppose;  otherwise  it  presents  a  most 
startling  anomaly  when  viewed  in  comparison  with  the  other 
Divine  work,  the  natural  universe. 

The  assumption,  then,  with  which  Swedenborg  starts,  is, 
that  the  Scripture  is  in  very  truth  the  Word  of  God;  that 
every  syllable  and  expression  therein  are  His ;  that  Moses, 
David,  the  prophets,  and  the  Evangelists,  were  simply  the 
inspired  penmen,  who  wrote  implicitly  according  to  Divine 
dictation. 

He  teaches,  moreover,  that  the  Word  does  not  belong  to 
men  alone,  but  is  the  possession  likewise  of  the  angels  of 
heaven,  to  whom  it  wears  different  forms  according  to  the 
degree  of  their  love  and  intelligence.  In  general,  it  may  be 
said  to  have  three  senses,  or  meanings ;  first,  a  celestial  sense, 
apprehended  by  the  celestial  or  highest  angels;  secondly,  a 
spiritual  sense,  apprehended  by  a  lower  range  of  angelic 
minds,  the  spiritual;  and  thirdly,  a  natural  sense,  with  which 
we  are  all  familiar,  written  down  to  the  comprehension  of 
the  lowest,  most  worldly,  and  sensual  of  men — the  Jews. 
These  three  senses  make  one  by  correspondence;  although 
diverse,  they  are  still  harmonious,  and  connected  by  one 
divine  life. 

The  Word,  moreover,  we  are  taught,  has  worn  different 
garments,  or  varied  natural  senses,  at  different  eras.  The 
first  church,  Adam,  or  the  primeval  race  of  men,  did  not 
possess  a  written  Word,  but  were  gifted  with  a  perception 
of  spiritual  essences.  Nature  was  literally  spread  before 
them  as  an  open  book.  To  them,  Nature  was  the  expression 
of  the  Divine  Wisdom ;  and  they  saw  in  every  beast  of  the 
forest,  in  every  flower  of  the  field,  and  in  every  scene  of  ere- 


EMANUEL    SWEDENBORG.  81 

ation,  evidence  of  the  Divine  presence,  and  material  em- 
blems of  spiritual  and  heavenly  things.  As  men  declined 
from  purity,  and,  together  with  their  innocence,  lost  their 
wisdom  and  their  powers  of  celestial  perception,  a  written 
Word  became  necessary,  accommodated  to  the  changed 
state  of  the  new  spiritual  church  called  Noah.  In  time, 
this  Word  had  also  to  be  withdrawn,  for  its  purity  and  lan- 
guage transcended  the  apprehension  of  a  falling  and  sen- 
sualised  world.  Yet  this  Ancient  Word,  Swedenborg  tells 
us,  is  not  lost,  but  still  exists  in  Tartary,  probably  as  an  un- 
valued treasure,  which  may  be  restored  to  the  church  in  dus 
season.  To  this  Ancient  Word,  we  have  two  allusions  in 
the  Jewish  Scriptures;  the  first  in  Numbers  xxi.  14,  where 
we  read :  "  Wherefore  it  is  said  in  the  book  of  the  Wars  of 
Jehovah;"  and  the  second  in  Joshua  x.  13:  "Is  not  this 
written  in  the  book  of  Jasher?"  The  book  of  the  Wars  of 
Jehovah,  and  the  book  of  Jasher,  forming  parts  of  the 
Ancient  Word,  became  unintelligible  from  being  written  in 
high  correspondential  and  emblematic  language;  and  unin- 
teresting because  not  associated  with  the  personal  and 
worldly  interests  of  men.  The  Jewish  Scriptures  were  then 
written.  The  Divine  Wisdom  clothed  itself  in  such  words, 
histories,  and  laws,  as  the  earthly-minded  Jews  could  love 
and  reverence,  and  thus  be  kept,  in  some  measure,  in  con- 
nection with  heaven,  and  in  the  possession  of  the  most 
general  and  leading  truths  of  religion.  The  Gospels,  added 
in  the  course  of  time  to  the  Jewish  Word,  served  still 
further  to  preserve  the  church  in  union  with  heaven  and  the 
Lord.  But  now  we  see  that  mankind  having  in  the  course 
of  centuries  re-ascended  to  a  higher  degree  of  intellectual 
life,  begin  to  be  dissatisfied  with  the  Scriptures,  to  arraign 
the  truth  of  science  against  them,  to  wonder  how  it  is  possible 
that  such  writings  can  be  the  Word  of  God,  and  to  ask, 
with  Emerson,  "What  have  I  to  do  with  jasper  and  sar- 

D  * 


82  LIFE    AND    WRITINGS    OF 

donyx,  beryl  and  chalcedony,  what  with  arks  and  passovers, 
ephahs,  heave-offerings,  and  unleavened  bread;  what  Avith 
chariots  of  fire,  and  ephods;  what  with  lepers  and  emerods; 
what  with  dragons  crowned  and  horned,  behemoth  and  uni- 
corn?" But  the  Lord  anticipates  all  man's  wants;  and, 
caring  above  all  things  for  his  spiritual  well-being,  never  per- 
mits him  to  live  without  a  witness  of  His  love  and  designs 
towards  him.  By  His  Word,  the  Lord  reveals  himself  to 
man ;  and  without  it,  man  could  know  nothing  of  God,  of 
heaven  and  hell,  and  of  a  life  after  death.  How  necessary 
then  it  is  that  man  be  preserved  from  falling  into  contempt 
of  its  teachings ;  and  yet  if  it  contains  no  other  than  a  literal 
sense,  what  can  a  Christian  say  in  reply  to  such  questionings 
as  those  above  quoted?  and  what  tenable  theory  can  be  ad- 
vanced to  meet  the  objections  of  the  sceptic  drawn  from 
geology,  astronomy,  and  many  other  sciences  which  clash 
with  the  letter  of  Scripture?  In  the  "Arcana  Ccelestia,"  we 
find  a  solution  of  all  such  doubts  in  the  clear  manifestation 
of  the  Divine  authorship  of  the  Word,  through  the  revela- 
tion of  its  spiritual  sense,  whereby  reason  and  faith  are  per- 
fectly conjoined;  and  man,  while  here  below,  is  fed  with 
angels'  food. 

But  it  is  not  to  be  concluded  from  this  that  Swedenborg 
in  any  way  slights  or  undervalues  the  literal  sense  of  the 
Word.  Far  from  it.  He  says :  "  The  literal  sense  of  the 
Word  is  the  basis,  the  continent,  and  the  firmament  of  its 
spiritual  and  celestial  senses;  and  hence  in  it  the  divine 
truth  is  in  its  fulness,  its  sanctity,  and  its  power ;  therefore 
the  doctrine  of  the  church  should  be  drawn  from  the  literal 
sense,  and  confirmed  thereby."  From  this,  every  one  will 
see  that  no  mysticism  can  be  sheltered  under  a  belief  in  tlio 
spiritual  sense  of  the  Word ;  for,  from  the  literal  sense,  de- 
termined by  the  severest  criticism,  all  doctrine  must  be 
drawn,  and  all  creeds  tested.  Swedenborg  also  teaches,  thai 


EMANUEL    SWEDENBORG.  83 

by  means  of  the  literal  sense,  men  enjoy  conjunction  with 
the  Lord ;  for  His  divine  spirit  is  with  all  who  read  his 
Word  devoutly.  To  promote  this  divine  communion,  the 
letter  of  Scripture  has  been  so  framed  as  to  possess  a  uni- 
versal interest.  The  child  reads  the  Bible,  and  is  delighted 
with  its  charming  stories ;  the  simple  cottager  loves  it  and 
prizes  it  as  he  prizes  no  other  book;  the  poet  draws  from  it 
his  richest  inspirations ;  and  the  man  of  learning,  who  has 
gathered  knowledge  from  all  times  and  lands,  turns  to  its 
hallowed  page,  and  in  the  light  of  its  divine  wisdom  sees 
himself  but  a  child  in  knowledge. 

Though  the  Scriptures  are  thus  marvellously  adapted,  in 
the  literal  sense,  to  the  tastes,  feelings,  and  necessities  of  men 
of  all  grades  and  states,  yet,  as  before  said,  many  portions 
'of  them  do,  in  our  days,  require  to  be  vindicated  from  the 
charge  of  being  inconsistent  with  science — from  the  charge 
of  insignificance,  and  dealing  in  petty  details.  They  need, 
in  fine,  to  be  elevated  from  mere  history,  poetry,  and  obso- 
lete law,  into  practical  use  and  connection  with  the  daily  life 
and  conduct  of  every  man  and  woman.;  so  that  they  may  be 
to  us,  in  very  deed,  the  Word  of  God,  as  truly  as  they  were 
to  the  Jews  three  thousand  years  ago. 

Let  us  now  see  how,  in  the  "Arcana  Crelestia,"  all  this  is 
effected. 

"  From  the  posterity  of  the  most  Ancient  Church,  Moses 
received  what  he  wrote  concerning  the  creation,  the  Garden 
of  Eden,  etc.,  down  to  the  time  of  Abraham,"  writes  Swe- 
denborg.  Describing  the  method  by  which  the  people  of 
that  church  expressed  themselves,  he  adds :  "  When  they 
mentioned  earthly  and  worldly  tilings,  they  thought  of 
the  spiritual  and  celestial  things  which  they  represented; 
so  that  they  not  only  expressed  themselves  by  representa- 
tives, but  also  reduced  their  thoughts  into  a  kind  of  series,  as 
of  historical partidilars,  in  order  to  give  them  more  life;  and 


84  LIFE   AND   WRITINGS   OF 

in  this  they  found  their  greatest  delight."  Understanding 
this  fully,  we  shall  not  be  surprised  to  learn  that  the  first 
eleven  chapters  of  Genesis  axe,  purely  allegorical;  written  not 
as  a  description  of  the  creation  of  the  material  world,  and 
its  fortunes,  but  as  a  description  of  the  internal  life  of  the 
earliest  people,  of  the  development  of  their  minds  up  to  ce- 
lestial perfection,  and  then  of  their  gradual  declension  from 
purity,  their  love  of  the  evil  and  the  false,  and  finally  the 
destruction  of  their  souls,  symbolized  by  the  deluge  over- 
spreading the  face  of  the  whole  earth.  These  chapters  were 
thus  written  by  the  Lord  in  accommodation  to  the  tastes  of 
the  men  of  the  Ancient  Church,  who,  as  we  read,  had  "their 
greatest  delight  in  the  expression  of  spiritual  and  celestial 
things  in  a  series  of  historical  particulars;"  just  as,  in  after 
times,  He  clothed  His  Wisdom  in  Jewish  history  and  law, 
so  that  He  might  be  with  the  Jews,  and  preserve  within  them 
some  small  remains  of  spiritual  life.  What  a  relief  to  the 
mind,  torn  and  troubled  with  the  thousand  doubts  which 
science  has  cast  upon  the  early  chapters  of  Genesis,  is  the 
acceptation  of  the  truth  of  their  entirely  allegorical  signifi- 
cation !  And  how  plainly,  in  their  spiritual  sense,  do  we 
find  testimony  of  their  divine  authorship !  It  should  not  be 
forgotten  that  the  doctrine  of  the  symbolical  nature  of  these 
chapters,  was  set  forth  by  Swedenborg  long  before  science 
had  demonstrated  that  their  merely  literal  sense  was  wholly 
irreconcilable  with  the  facts  of  nature ;  thus  quite  independ- 
ently of  any  external  pressure  or  necessity.  It  must  be 
known  to  every  one  that  geology — the  science  which,  above 
all  others,  has  brought  the  most  weighty  objections  against 
the  six  days'  creation,  and  the  deluge  of  the  whole  earth  by 
a  flood  which  covered  the  tops  of  the  highest  mountains. — 
is  a  new  science.  At  the  time  when  Swedenborg  wrote,  it 
was  entirely  undeveloped.  The  reconciling  of  the  literal 
sense  of  these  chapters  with  the  facts  of  geology,  has  per- 


EMANUEL    SWEDENBORG.  86 

plexed  more  minds,  and  engaged  more  intellect,  than  did 
ever  perpetual  motion  and  the  squaring  of  the  circle.  The 
amount  of  speculation  which  has  been  expended  upon  this 
theme,  is  immense,  as  every  one  at  all  acquainted  with  the 
religious  history  of  the  last  fifty  years  is  aware ;  and  still 
the  labor  is  vigorously  prosecuted.  We  have  no  inclination 
to  undervalue  the  motives  that  prompt  to  it.  For  all  sin- 
cere lovers  of  the  Word  of  God  we  entertain  the  deepest  re- 
spect, and  rejoice  to  think  that  their  faith  in  the  Bible  re- 
mains unshaken  amid  such  fiery  trials.  Yet  if  Christians 
were  wise  and  unprejudiced,  they  would  turn  to  Sweden- 
borg's  "  Arcana  Cuelestia,"  and  there  find  all  that  heart  or 
mind  could  wish.  Its  readers,  who  have  been  many,  (and 
yet,  Avhcn  compared  with  the  wide  world  of  Christendom, 
insignificantly  few,)  have  had,  during  all  these  seasons  of 
doubt,  the  fullest  peace ;  and  have  been  ready  to  welcome 
every  truth  of  science,  however  militating  against  the  literal 
sense  of  the  early  chapters  of  Genesis ;  and  all  the  while 
have  remained  such  lovers  of  the  Word  as  none  but  believ- 
ers in  its  spiritual  sense  can  be.  We  believe  that  the  relig- 
ious world  will,  in  process  of  time,  when  all  methods  of 
reconciling  the  letter  of  Scripture  with  geology  shall  have 
manifestly  failed,  finally  turn  to  Swedenborg ;  and  when  the 
heavenly  truth  glowing  in  his  pages  shall  beam  upon  their 
opened  sight,  they  will  wonder  why  they  did  not  read  his  lu- 
minous volumes  sooner. 

From  the  Call  of  Abram,  the  Word  is  to  be  looked  upon 
as  a  narration  of  historical  events.  Yet  Avhile,  as  history,  it 
possesses  a  great  charm  and  interest  to  every  mind,  from  its 
matchless  and  beautiful  simplicity,  we  cannot  see  what  claim 
it  could  have  to  the  title  of  the  Word  of  God,  did  it  not 
contain  within  itself,  as  Swedenborg  abundantly  demon- 
strates, a  spiritual  sense,  universally  applicable  to  men  in  all 
states,  times,  and  situations.  In  the  highest  or  celestial 

8 


86  LIFE   AND   WRITINGS    OF 

sense,  the  Word  refers  solely  to  the  Lord,  and  is  a  descrip- 
tion of  his  nature  and  attributes,  of  his  assumption  of  cor- 
rupt humanity,  and  the  process  of  its  glorification.  Man 
being  formed  in  the  Lord's  image  and  likeness,  whatever 
treats  of  Him,  is,  in  a  secondary  sense,  or  in  a  lower  degree, 
descriptive  of  man,  his  nature  and  regeneration.  This 
secondary  application  of  the  Word  forms  its  spiritual  sense, 
which  when  understood,  transforms  Genesis  and  Exodus  from 
mere  history  and  dull  ceremonial  law,  into  a  Divine  revelation 
of  the  laws  of  spiritual  life,  pregnant  with  practical  benefit  to 
all  men,  because  applicable  to  every  incident  and  thought 
of  life. 

Time  and  space  would  alike  fail  were  we  to  attempt  to 
give  the  most  general  outline  of  the  multitude  of  spiritual 
truths  which  are  unvailed  in  the  course  of  the  exposition  of 
Genesis  and  Exodus;  and  not  of  these  two  books  alone,  but 
of  passages  from  all  parts  of  the  Word,  which  are  drawn 
upon  to  illustrate  and  confirm  the  truth  of  the  interpreta- 
tion. As  Wilkinson  says,  "Consider,  gentle  reader,  twelve 
goodly  8vo  volumes  [in  English,]  written  with  such  con- 
tinued power  that  it  seems  as  if  eating,  drinking,  and  sleep- 
ing, had  never  intervened  between  the  penman  and  his  page, 
so  unbroken  is  the  subject,  and  so  complete  the  sense.  Add 
to  the  other  health  and  harmony  of  this  unflagging  man,  a 
memory  of  the  most  extraordinary  grasp,  which  enabled  him 
to  administer  the  details  of  an  intellect  ranging  through  all 
truth  on  the  one  hand,  and  through  the  whole  field  of  Scrip- 
ture illustration  and  text  upon  the  other.  Then  take  into 
account  the  unity  of  the  work  from  first  to  last ;  the  constant 
reference  that  binds  all  parts  of  it  together,  and  shows  the 
caution  with  which  each  strong  affirmation  is  at  first  set 
down.  Observe  also  the  felicity  of  phrase,  the  happiness  of 
mind,  the  easy  greatness,  which  shine  along  and  dignify 
those  serious  pages.  Remark  also,  that  the  author  does  not 


EMANUEL    SWEDENBOKG.  87 

deal  in  generalities,  but  sentence  for  sentence,  and  word  for 
word,  he  translates  his  text  into  spiritual  meaning,  and  criti- 
cises and  supports  himself  with  nearly  every  parallel  text  in 
the  sacred  Avritings." 

The  earnest  reader  of  the  "Arcana"  will  never  question 
the  reality  of  Swedenborg's  mission.  He  would  as  soon 
question  the  reality  of  the  world,  or  his  own  existence.  This 
is  a  strong  assertion,  a  stranger  to  the  work  will  perhaps 
say ;  but  it  is  only  a  stranger  to  these  wondrous  volumes  that 
will  say  so;  for  every  one  at  all  familiar  with  them  will 
agree  witli  us.  We  never  take  down  a  volume  of  the 
"Arcana"  to  read,  without  feeling  more  and  more  assured 
that  Swedenborg  was  an  anointed  servant  of  the  Lord.  The 
depths  of  spiritual  experience  he  reveals,  his  insight  into  the 
inmost  recesses  of  the  heart,  his  explanation  of  the  causes 
of  thoughts,  and  the  origin  of  our  various  desires  and  incli- 
nations, of  lowness  of  spirits,  of  pleasant  and  dull  moods,  in 
short,  of  all  spiritual  trials  and  temptations,  with  the  hea- 
venly ends  they  are  permitted  to  serve,  together  with  a 
thousand  other  matters  which  it  concerns  us  all  to  know,  are 
of  such  a  nature  that  we  cannot  but  feel  that  such  know- 
ledge must  have  been  derived  from  a  Divine  source,  and 
that  unless  his  stand-point  had  been  most  peculiar,  and  pro- 
videntially appointed,  it  would  have  been  impossible  for  him 
to  have  written  as  he  has.  To  speak  of  the  "Arcana"  as  it 
deserves,  would,  to  one  unacquainted  with  it,  appear  like 
exaggeration,  while  every  reader  would  feel  that  we  had 
fallen  far  short  of  the  truth  in  many  points.  No  criticism, 
however  reverential,  can  adequately  express  the  innumer- 
able and  marvellous  excellencies  of  the  work ;  and  should 
this  feeble  testimony  to  its  worth  excite  any  one  to  read  and 
sfui.ly  it, — and  it  is  a  work  which  should  be  studied,  if  read 
at  all, — we  know  that  he  will  say,  as  the  Queen  of  Sheba 
said  of  Solomon,  "It  was  a  true  report  that  I  heard  of  thy 


8S  LIFE   AND   WRITINGS    OF 

acts  and  of  thy  wisdom.  Howbeit  I  believed  not  the  words, 
until  I  came,  and  mine  eyes  had  seen  it:  and  behold  the 
half  was  not  told  me." 

We  have  not  spoken  of  those  chapters  which  come  be- 
tween the  expositions  of  Scripture,  because  the  subjects 
therein  treated  of  will  recur  in  notices  of  his  other  books. 
They  serve  to  diversify  the  work,  and  to  relieve  the  mind 
tasked  with  the  deep  thought  involved  in  the  spiritual  expo- 
sitions, by  the  contemplation  of  some  of  the  leading  facts 
of  the  future  life. 

The  "Arcana  Coelestia"  was  translated  into  English  by 
the  late  venerable  John  Clowes,  a  clergyman  of  the  Estab- 
lished Church  in  Manchester,  and  a  most  cordial  receiver 
and  preacher  of  the  doctrines  of  the  New  Church.  It 
is  published  in  twelve  octavo  volumes,  with  an  index  pre- 
pared by  Swedenborg  himself,  which  forms  a  thirteenth 
volume.  This  index  has  been  greatly  extended  by  Elihu 
Ilich,  filling  two  large  octavos.  Several  editions  of  the  "Ar- 
cana" have  also  been  published  in  America;  and  the 
sale,  considering  the  size  and  cost  of  the  work,  has  been  in 
both  countries  very  considerable.  It  is  a  work  which  will 
in  coming  days  run  through  many  cheap  editions;  and  when 
that  time  shall  come,  many  will  wonder  why  such  a  treasury 
of  spiritual  wisdom  lay  so  long  in  our  midst,  and  yet  men 
thought  so  little  of  it.  But  the  world  is  approaching  Swe- 
denborg  as  fast  as  steady  progress  will  permit. 


EMANUEL    SWEDENBORG.  89 


CHAPTER   XI. 
Anecdotes, 

OF  Swedenborg's  external  life,  during  the  composition 
of  the  "Arcana  Ccelestia,"  we  know  little.  From  his  "Spir- 
itual Diary,"  we  incidentally  learn  that  he  was  in  Stockholm 
on  the  23d  of  July,  1756.  A  revolution  had  been  attempted, 
and  the  leaders  of  the  conspiracy,  Count  Brahe  and  Baron 
Horn,  were  executed  on  that  day.  Swedenborg  writes  of 
Brahe  thus: — "Brahe  was  beheaded  at  ten  o'clock  in  the 
morning,  and  spoke  with  me  at  ten  at  night;  that  is  to  say, 
twelve  hours  after  his  execution.  He  was  with  me  almost 
without  interruption  for  several  days.  In  two  days'  time, 
he  began  to  return  to  his  former  life,  which  consisted  in 
loving  worldly  things;  and  after  three  days,  he  became  as 
he  was  before  in  the  world,  and  was  carried  into  the  evils 
that  he  had  made  his  own  before  he  died."  (S.  Diary,  5099.) 

Robsahm,  a  friend  of  Swedenborg's,  probably  alludes  to 
this  circumstance,  when  he  writes:  "One  day  as  a  criminal 
was  led  to  the  place  of  execution  to  be  beheaded,  I  was  by 
the  side  of  Swedeuborg,  and  asked  him  how  such  a  person  felt 
at  the  time  of  his  execution.  He  answered:  'When  a  man 
lays  his  head  on  the  block,  he  loses  all  sensation.  When  he 
first  comes  into  the  spiritual  world,  and  finds  that  he  is 
living,  he  is  seized  with  the  fear  of  his  expected  death,  tries 
to  escape,  and  is  very  much  frightened.  At  such  a  moment 
no  one  thinks  of  anything  but  the  happiness  of  heaven,  or 
the  misery  of  hell.  Soon  the  good  spirits  come  to  him,  and 

8  * 


90  LIFE    AND   WRITINGS    OF 

instruct  him  where  he  is,  and  he  is  then  left  to  follow  his 
own  inclinations,  which  soon  lead  him  to  the  place  where  he 
remains  for  ever.'"  It  appears  that  whatever  happens  at 
the  hour  of  death,  is  carried  into  the  other  life,  and  the  state 
is  continued  for  some  time.  Thus  we  read  in  the  "Spiritual 
Diary"  of  a  person  who  had  been  reduced  by  melancholy 
to  despair,  until  being  instigated  by  diabolical  spirits,  he 
destroyed  himself,  by  thrusting  a  knife  into  his  body.  "  This 
spirit  came  to  me,"  writes  Swedenborg,  "complaining  that 
he  was  miserably  treated  by  evil  spirits.  He  was  seen  by 
me,  holding  a  knife  in  his  hand,  as  though  he  would  plunge 
it  into  his  breast.  With  this  knife  he  labored  very  hard,  as 
wishing  rather  to  cast  it  from  him,  but  in  vain." 

It  soon  became  widely  known  that  Swedenborg  had  inter- 
course with  spirits;  and  many  and  various  were  the  demands 
made  upon  him,  for  information  of  one  kind  and  another. 
The  Queen  of  Sweden  asked  him  whether  his  spiritual 
intercourse  was  a  science  or  art  that  could  be  communicated 
to  others.  He  said:  "No,  it  is  the  gift  of  the  Lord."  "Can 
you  then,"  said  she,  "speak  with  every  one  deceased,  or  only 
with  certain  persons?"  He  answered,  "I  can  not  converse 
with  all,  but  only  with  such  as  I  have  known  in  this  Avorld, 
with  all  royal  and  princely  persons,  with  all  renowned 
heroes,  or  great  and  learned  men,  whom  I  have  known, 
either  personally,  or  from  their  actions  or  writings;  conse- 
quently with  all  of  whom  I  could  form  an  idea;  for  it  may 
be  supposed  that  a  person  whom  I  never  knew,  and  of  whom 
I  could  form  no  idea,  I  neither  could  or  would  wish  to  speak 
with." 

The  Prince  of  Prussia  was  brother  to  the  Queen  of 
Sweden,  and  shortly  after  his  death,  Swedenborg  being  at 
court,  the  Queen  perceiving  him  said:  "Well,  Mr.  Assessor, 
have  you  seen  my  brother?"  He  answered,  "No."  Where- 
upon she  replied:  "If  you  should  see  him,  remember  me  to 


EMANUEL   SWEDENBORG.  91 

him."  In  saying  this,  she  did  but  jest.  Eight  days  after- 
wards, Swedenborg  came  again  to  court,  but  so  early  that 
the  Queen  had  not  left  her  apartment  called  the  white  room, 
where  she  was  conversing  with  her  maids  of  honor,  and 
other  ladies  of  the  court.  Swedenborg  did  not  wait  for  the 
Queen's  coming  out,  but  entered  directly  into  her  apartment, 
and  whispered  in  her  ear.  The  Queen,  struck  with  astonish- 
ment, was  taken  ill,  and  did  not  recover  for  some  time. 
After  she  was  come  to  herself,  she  said  to  those  about  her: 
"  There  is  only  God  and  my  brother  who  can  know  what  he 
has  just  told  me."  She  owned  that  he  had  spoken  of  her 
last  correspondence  with  the  prince,  the  subject  of  which 
was  known  to  themselves  alone. 

The  following  is  narrated  by  J.  H.  Jung  Stilling: — 
"About  the  year  1770,  there  was  a  merchant  in  Elberfeld 
with  whom,  during  seven  years  of  my  residence  there,  I 
lived  in  close  intimacy.  He  spoke  little;  but  what  he  said 
was  like  golden  fruit  on  a  salver  of  silver.  He  would  not 
have  dared  for  all  the  world  to  have  told  a  falsehood.  His 
business  requiring  him  to  take  a  journey  to  Amsterdam, 
where  Swedenborg  at  that  time  resided,  and  having  heard 
and  read  much  of  this  strange  individual,  he  formed  the 
intention  of  visiting  him.  He  therefore  called  upon  him, 
and  found  a  very  venerable  looking,  friendly  old  man,  who 
received  him  politely,  and  requested  him  to  be  seated. 
Explaining  his  errand,  and  expressing  his  deep  admiration 
of  Swedenborg's  writings,  he  desired  that  he  would  give  him 
a  proof  of  his  intercourse  with  the  unseen  world.  Sweden- 
borg said:  'Why  not?  Most  willingly.'  The  merchant 
then  proceeded  to  tell  that  he  had  formerly  a  friend,  who 
studied  divinity  at  Duisburg,  where  he  fell  into  a  consump- 
tion, of  which  he  died.  Visiting  this  friend  a  short  time 
oefore  his  decease,  they  conversed  together  on  an  important 
topic.  The  question  he  then  put  to  Swedenborg,  was:  'Can 


92  LIFE   AND    WRITINGS    OF 

you  learn  from  the  student  what  was  the  subject  of  our 
discourse  at  that  time?'  S\vedenborg  replied:  'We  will  see; 
what  was  the  name  of  your  friend?'  The  merchant  told  his 
name,  and  Swedenborg  then  requested  him  to  call  in  a  few 
days.  Some  days  after,  the  merchant  went  again  to  see 
Swedenborg,  in  anxious  expectation.  The  old  gentleman 
met  him  with  a  smile,  and  said:  'I  have  spoken  with  your 
friend;  the  subject  of  your  discourse  was  the  restitution  of  all 
things.'  He  then  related  to  the  merchant,  with  the  greatest 
precision,  what  he,  and  what  his  deceased  friend,  had  main- 
tained. The  merchant  turned  pale;  for  this  proof  was 
powerful  and  invincible.  He  inquired  further:  'How  fares 
it  with  my  friend?  Is  he  in  a  state  of  blessedness?' 
Swedenborg  answered:  'No,  he  is  not  in  heaven;  he  is  still 
in  the  world  of  spirits,  and  torments  himself  continually 
with  the  idea  of  the  restitution  of  all  things.'  He  ejaculated: 
' My  God !  What !  in  the  other  world?'  Swedenborg  replied : 
'Certainly;  a  man  takes  with  him  his  favorite  inclinations 
and  opinions,  and  it  is  very  difficult  to  be  divested  of  them. 
We  ought,  therefore,  to  lay  them  aside  here.'  The  mer- 
chant took  his  leave,  perfectly  convinced,  and  returned  to 
Elberfeld." 

An  ambassador  from  Holland,  named  Martville,  died  at 
Stockholm.  After  his  death,  a  considerable  sum  of  money 
was  demanded  of  his  widow  in  payment  of  a  debt.  She  felt 
certain  the  debt  had  been  paid,  but  was  unable  to  find  the 
receipt  for  the  money.  Being  advised  to  consult  Sweden- 
borg, who,  she  was  told  could  converse  with  the  dead  when- 
ever he  pleased,  she  adopted  the  advice,  more  from  curiosity 
than  from  a  belief  in  his  powers.  The  lady  called  on  Swe- 
denborg and  told  him  her  trouble ;  and  he  promised  if  he 
met  her  husband  in  the  spiritual  world,  he  would  inquire  of 
him  about  the  matter.  Eight  days  afterwards  Martville 
appeared  to  his  wife  in  a  dream,  and  mentioned  to  her  a 


EMANUEL    SWEDENBORG.  93 

private  place  in  his  cabinet,  where  she  would  not  only  find 
the  receipt,  but  also  a  hair  pin  set  with  twenty  brilliants, 
which  had  been  given  up  as  lost.  This  happened  about  two 
o'clock  in  the  morning.  Full  of  joy,  she  arose  and  found 
them  in  the  place  designated.  She  returned  again  to  rest, 
and  slept  till  nine  o'clock.  About  eleven  Swedenborg  was 
announced.  His  first  remark,  before  Madame  had  time  to 
speak,  was,  that  he  had,  during  the  preceding  night,  seen 
several  spirits,  and  among  others  her  late  husband.  He  had 
wished  to  converse  with  him,  but  Martville  excused  himself 
on  the  ground  that  he  must  go  to  discover  to  his  wife  some- 
thing of  importance.  This  account,  attested  by  the  lady 
herself,  was  noised  through  all  Stockholm.  It  may  be  added 
that  Madame  desired  to  make  Swedenborg  a  handsome 
present  for  his  services,  which  he,  of  course,  declined. 

Sometimes  Swedenborg's  announcements  of  the  states  of 
the  departed  alarmed  his  auditors.  We  read  of  a  case 
of  this  kind  which  took  place  on  a  voyage  from  Gottenburg 
to  London.  The  vessel  staying  at  Oresound,  the  Swedish 
Consul  invited  the  officers  of  the  custom  house,  together 
with  several  of  the  first  people  of  the  town,  all  anxious  to 
see  and  know  Swedenborg,  to  dine  with  him  at  his  house. 
Being  all  seated  at  table,  and  none  of  them  taking  the  lib- 
erty of  addressing  Swedenborg,  who  likewise  was  silent,  the 
Consul  thought  it  incumbent  on  him  to  break  silence,  and 
asked  Swedenborg,  as  he  could  see  and  speak  with  the  dead, 
whether  he  had  seen  Christian  VI.,  King  of  Denmark,  after 
his  decease.  To  this  he  replied  in  the  affirmative ;  adding, 
that  when  he  saw  him  the  first  time,  he  was  accompanied 
by  a  bishop  or  other  prelate,  who  humbly  begged  the  King's 
pardon  for  the  many  errors  into  which  he  had  led  him  by 
his  counsels.  A  son  of  the  deceased  prelate  happened  to 
be  present  at  the  table :  the  Consul  therefore  fearing  that 
Swedenborg  might  say  something  further  to  the 


94  LIFE    AND    WHITINGS    OF 

tage  of  the  father,  interrupted  him,  saying :  "  Sir,  this  is  his 
son!"  Swedenborg  replied:  "It  may  be,  but  what  I  am 
.saying  is  true." 

Such  anecdotes  might  be  greatly  multiplied,  but  space 
forbids.  No  one,  perhaps,  has  a  lower  idea  of  the  worth  of 
these  stories,  as  testimonies  to  Swedenborg's  veracity,  than 
the  writer;  yet  they  could  not  well  be  omitted  from  an  ac- 
count of  his  life.  Gossip  spread  them  far  and  wide  in  his 
own  day,  as  is  evidenced  by  the  various  forms  in  which  they 
have  come  down  to  us ;  and  any  biographer  would  fail  in 
his  duty  did  he  not  show  how  the  common  world  of  men 
dealt  with,  and  regarded  Swedenborg.  These  anecdotes  also 
in  some  degree  manifest  what  a  kind,  affable,  simple,  and 
honest  man  Swedenborg  was. 

Having  finished  the  "Arcana  Coelestia,"  Swedenborg's  pen 
yet  knew  no  rest.  In  1758  he  published  in  London  the  five 
following  works: — 1.  An  Account  of  the  Last  Judgment 
and  the  Destruction  of  Babylon  ;  showing  that  all  the  pre- 
dictions in  the  Apocalypse  are  at  this  day  fulfilled  ;  being  a 
relation  of  things  heard  and  seen.  2.  Concerning  Heaven 
and  its  wonders,  and  concerning  Hell,  being  a  relation  of 
things  heard  and  seen.  3.  On  the  White  Horse  mentioned 
in  the  Apocalypse.  4.  On  the  Planets  in  our  solar  system, 
and  on  those  in  the  Heavens ;  with  an  acconnt  of  their  in- 
habitants, and  of  their  spirits  and  angels.  5.  On  the  New 
Jerusalem  and  its  Heavenly  Doctrines,  as  revealed  from 
heaven.  Let  us  now  examine  these  works  in  order. 


EMANUEL    SWEDENBORG.  95 


CHAPTER  XII. 
Tlie  Last  Judgment 

To  the  early  reader  of  Swedenborg's  writings,  few  of  his 
declarations  appear  stranger,  at  first,  than  his  affirmation 
that  the  Last  Judgment  is  past,  that  it  took  place  in  1757. 
Yet  although  startling  at  first,  it  is  a  doctrine  which,  on 
closer  acquaintance,  readily  comes  within  the  grasp  of  reason 
and  common  sense ;  and  we  discover  that  all  its  early  strange- 
ness was  owing  to  our  having  looked  at  it  through  the  mist 
of  prejudice  and  preconceived  opinion. 

The  treatise  on  the  Last  Judgment,  (although,  as  to  size, 
only  a  pamphlet,)  is  a  most  effective  and  masterly  exposition 
of  the  nature  of  the  end  of  the  church,  the  new  heavens, 
and  the  new  earth  of  the  Apocalypse. 

In  the  first  place,  it  is  shown  that  the  day  of  the  Last 
Judgment  does  not  mean  that  of  the  destruction^of  the 
world;  for  neither  the  visible  heaven  nor  the  habitable 
earth  will  perish,  but  both  will  remain  forever.  The  reason 
is.  that  the  heaven  of  angels  is  formed  from  the  human  race, 
all  angels  having  lived  the  life  of  men,  and  none  having 
been  so  created;  and  as  the  perfection  of  heaven  increases  to 
eternity  with  the  increase  of  regenerate  men  from  the  world, 
it  follows  that  the  earth  will  never  cease  to  exist,  nor  men  to 
live  and  be  born  upon  it.  The  world  is  the  seminary  of 
heaven.  Heaven  depends  upon  the  world  for  its  growth, 
increase,  and  perfection.  Heaven  could  not  exist  without 
worlds. 


96  LIFE   AND   WRITINGS   OF 

Heaven  being  formed  from  the  human  race,  so  likewise  is 
Hell ;  all  devils  and  satans  having  at  one  time  been  men  on 
this  or  some  other  earth.  "  That  is  not  first  which  is  spiritual, 
but  that  which  is  natural." 

These  doctrines,  it  will  be  seen,  militate  again  «t  what  are 
called  orthodox  opinions,  which  teach  that  angels  were  cre- 
ated before  the  world,  and  that  no  man  can  go  to  heaven  or 
to  hell  before  the  time  of  the  Last  Judgment;  when  the 
souls  of  men  having  returned  into  their  bodies,  the  visible 
world  will  be  burned  up  ;  the  sun  and  moon  be  quenched  in 
nature's  night;  and  the  stars,  each  surrounded  with  its  own 
system  of  worlds,  having  first  fallen  upon  this  speck  of  a 
globe,  are  to  be  wiped  out  of  existence.  These  common  but 
crude  and  unscriptural  ideas  have  afforded  the  best  subjects 
for  scoffing  at  the  Christian  religion  which  the  skeptic  could 
desire.  For  he  triumphantly  asks,  How  can  so  vast  a  hea- 
ven, and  so  many  stars,  with  sun  and  moon,  be  destroyed 
and  dissipated?  And  how  can  the  stars  fall  from  heaven 
upon  the  earth,  when  they  are  larger  than  the  earth?  How 
can  men's  bodies,  eaten  up  by  worms,  consumed  by  putre- 
faction, scattered  to  all  winds,  absorbed  by  vegetation,  and 
again  incorporated  into  otiier  men's  systems,  be  re-collected 
for  their  souls?  What  is  this  day  of  Judgment?  And  has 
it  not  been  expected  for  ages  in  vain?  Together  with  many 
other  such  questions,  all  pertinent,  but  to  which  the  church 
can  give  no  rational  answer. 

And  yet  ignorance  on  such  subjects  cannot  be  excused; 
for  men  might  have  known  from  the  Word  that  heaven  ani 
hell  are  from  mankind,  and  that  man  is  raised  up  and  lives 
immediately  after  death.  Information  on  these  subjects 
might  have  been  obtained  from  the  Lord's  words  to  the  thief 
upon  the  cross,  "Verily  I  say  unto  thee,  To-day  shalt  thou 
be  with  me  in  Paradise;"  and  from  those  which  he  spoke 
concerning  the  rich  man  and  Lazarus,  that  the  one  went  to 


EMANUEL   SWEDENBORG.  97 

hell,  and  spoke  with  Abraham,  and  that  the  other  went  to 
heaven;  and  what  the  Lord  told  the  Pharisees  respecting  the 
resurrection,  that  "God  is  not  the  God  of  the  dead,  but  of 
the  living."  And  then  we  see  how  inconsistent  men  are  with 
themselves  on  these  subjects.  A  worthy  church-member, 
who  is  a  firm  believer  in  the  burning  up  of  the  world,  and 
the  resurrection  of  the  dead  at  the  Last  Judgment,  comes  to 
his  death-bed,  and  straightway  all  his  doctrine  passes  into 
forgetfulness ;  and  he  talks  of  going  home  to  glory  in  heaven, 
and  being  within  a  few  hours  of  the  angels.  He  dies;  and 
his  friends,  as  orthodox  as  himself,  think  of  him  as  happy  hi 
heaven ;  and  yet  they  profess  to  believe  in  the  resurrection 
of  his  corrupt  and  diseased  body.  What  strange  incon- 
sistency is  this!  But  it  is  one  of  the  marks  of  error,  that  it 
is  always  inconsistent  with  itself. 

The  leading  fact  in  Swedenborg's  doctrine  of  the  Last 
Judgment,  is,  that  it  takes  place  in  the  spiritual  world, 
where  all  men  congregate  after  death.  A  judgment  takes 
place  in  the  world  of  spirits  whenever  a  church  comes  to  its 
end;  that  is,  when  its  charity,  and  consequently  its  faith  is 
dead,  and  all  things  that  remain  are  mere  empty  forms  of 
life.  A  judgment  took  place  at  the  end  of  the  Jewish 
church.  For  proof  of  this,  we  need  only  turn  to  the  Gospel  of 
John,  (xii.  31,)  where  Jesus  said:  "Noiv  is  the  judgment  of 
this  world:  now  shall  the  prince  of  this  world  be  cast  out." 
We  all  know  there  was  at  that  time  no  visible  judgment  in 
the  natural  world.  Everything  went  on  as  before;  yet,  we 
learn  from  the  Lord's  own  lips,  that  a  judgment  was  ef- 
fected. 

It  is  a  great  mistake,  and  one  which  even  the  best  of  men 
labor  under,  to  suppose  that  the  soul  of  man  exists  alone, 
and  independent  of  any  influences  but  those  that  are  external 
to  him,  and  of  which  he  is  conscious.  We  would  ask,  Who 
tver  saw  a  grain  of  matter  independent  of  the  law  of  gravi- 
t  E 


98  LIFE   AND   WRITINGS   OF 

tation, — that  cause  which  binds  it  to  kindred  matter  with  a 
bond  as  indestructible  as  its  own  existence  ?  It  is  the  same  with 
men's  souls.  No  man  lives  independent  of  spiritual  associa- 
tion. Place  a  man  in  the  middle  of  some  distant  and  deso- 
late island;  yet  he  is  not  alone.  Around  his  soul  are  the 
spirits  of  those  who  have  left  the  world  before  him,  who  love 
as  he  loves,  and  think  as  he  thinks.  The  minds  of  men  and 
spirits  are  most  closely  and  intimately  conjoined;  for  in  the 
universe  of  mind,  as  in  the  universe  of  matter,  there  is  no 
such  thing  as  isolation  and  independency.  And  what  can 
be  more  philosophical  than  such  a  doctrine?  The  laws  of  mat- 
ter represent  the  laws  of  spirit;  in  every  particular  there 
exists  a  perfect  correspondence.  As  matter  is  everywhere 
bound  to  matter,  and  compacted  in  firm  communion,  so  like- 
wise are  the  minds  of  men  to  be  regarded  as  a  universe  of 
atoms,  bound  together  by  loves  and  affections.  In  meditat- 
ing on  this  subject,  we  must  remember  that  spirit  knows 
nothing  of  material  space. 

The  church  had  been  declining  from  the  days  of  the 
Apostles.  Men  had  forsaken  the  pure  spirit  of  the  gospel, 
and  had  sought  to  hide  their  evils  of  life  by  doctrines  and 
creeds  formed  from  their  own  darkened  understandings. 
The  popedom  had  arisen ;  and  in  the  black  night  of  the 
dark  ages,  had  established  its  fearful  assumptions,  and  blas- 
phemously invoked  the  name  of  the  Highest  to  sanctify  its 
crimes.  The  Reformation,  the  last  flicker  of  an  expiring 
candle,  had  indeed  established  free  thought,  but  it  failed  in 
its  highest  aims  ;  and  in  the  erroneous  doctrine  of  justifica- 
tion by  faith  alone,  had  deadened  the  consciences  of  men, 
and  extinguished  all  aspirations  after  spiritual  life.  Last 
and  Avorst  of  all,  Atheism  reared  its  horrid  front,  and  openly 
manifested  itself;  yet  what  of  it  was  open  and  confessed, 
was  as  nothing  to  what  lay  concealed  even  under  the  vest- 
ments of  the  church.  Toward  the  middle  of  the  last  ce;i- 


EMANUEL   SWEDENBORG.  99 

tury,  Christendom  had  reached  its  lowest  point  of  degrada- 
tion ;  and  any  one  who  is  anxious  to  test  this  affirmation  of 
Swedenborg's,  need  only  turn  to  the  history  and  literature  of 
that  period,  and  observe  the  selfishness,  the  negation  and 
ridicule  of  everything  pure  and  spiritual,  the  gross  ignorance, 
the  licentiousness  and  intemperance,  and  in  fact  the  reduc- 
tion of  humanity  to  its  lowest  and  most  bestial  condition. 
He  will  then  understand  the  cry  of  the  good,  at  that  time, 
in  the  world  of  spirits,  "  How  long,  O  Lord,  holy  and  true, 
dost  thou  not  judge  and  avenge  our  blood  on  them  that  dwell 
on  the  earth  ?" 

It  is  to  be  noted  that  from  the  time  of  the  Lord's  advent, 
when  he  effected  the  Judgment  upon  the  Jewish  church, 
there  had  been  pouring  into  the  world  of  spirits,  in  countless 
myriads,  the  souls  of  those  who  were  full  of  evils  and  falsi- 
ties, and  who,  collecting  around  terrestrial  humanity,  lay  as 
thick  clouds  between  it  and  heaven.  Forming  themselves 
into  societies  by  spiritual  affinities,  the  reformed  churches 
were  in  the  middle ;  the  Romanists  around  them ;  the  Ma- 
hommedans  in  a  still  outer  ring ;  and  the  various  Gentile 
nations  constituted  a  vast  circumference;  while  beyond  all,  lay 
the  appearance  of  a  sea  as  a  boundary.  Of  the  states  of  those 
associations,  we  have  a  most  graphic  picture  in  Swedenborg's 
treatise ;  and  no  where  else  out  of  the  Apocalypse,  do  we 
find  a  more  thorough  exposure  of  the  internal  atheism  of 
the  priests  of  Rome,  their  blasphemies  and  subtlety.  But 
the  time  of  the  end  had  come ;  the  world  groaned  to  be  de- 
livered ;  and  the  eyes  of  Swedenborg  were  favored  to  behold 
the  process  of  the  great  redemption. 

The  vast  concourse  of  these  spirits,  formed  into  societies, 
is  what  is  meant  in  the  Revelation  by  the  first  heaven  and 
the  first  earth  which  passed  away.  The  manner  in  which 
these  societies  were  dissolved,  Swedenborg  describes  as  fol- 
lows : — "  Visitation  was  made  by  angels,  and  admonition 


100  LIFE   AND   WRITINGS    OF 

given,  and  the  good  were  singled  out  and  separated  by  the 
heavenly  ministers,  agreeable  to  the  Lord's  words,  'He  shall 
send  his  angels,  and  they  shall  gather  together  the  elect  from 
Ihe  four  winds,  from  one  end  of  heaven  to  the  other;'  and 
again,  'All  nations  shall  be  gathered  together  before  the  Son 
of  Man ;  and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  the  sheep  from  the  goats,  and  he  shall  set 
the  sheep  on  the  right  hand,  and  the  goats  on  the  left.' "  Then 
followed  destruction.  There  were  great  earthquakes,  and  a 
vehement  wind,  which  swept  all  before  it.  Then  gulfs 
yawned,  and  seas  appeared,  into  which  the  wicked  threw 
themselves,  and  were  drawn  to  their  place  in  hell.  "  Then," 
says  Swedenborg,  "  I  saw  angelic  spirits  in  great  numbers 
rising  from  below,  and  received  into  heaven.  They  were 
the  sheep  who  had  been  kept  and  guarded  by  the  Lord, 
and  who  are  understood  in  the  Word  by  the  bodies  of  saints 
which  arose  from  their  sepulchres  and  went  into  the  holy 
city ;  and  by  the  souls  of  those  slain  for  the  testimony  of 
Jesus,  and  who  were  watching ;  and  by  those  who  were  of 
the  first  resurrection. 

"  After  this,  there  was  joy  in  heaven,  and  light  in  the  world 
of  spirits,  such  as  was  not  before ;  and  the  interposing  clouds 
between  heaven  and  mankind  being  removed,  a  similar  light 
also  then  arose  on  men  in  the  world,  giving  them  new 
enlightenment." 

i-nich  was  the  Last  Judgment.  Its  centenary  draws  nigh ; 
and  how  fruitful  in  good  to  mankind  has  been  that  century 
which  is  now  drawing  to  a  close!  It  is  unnecessary  to  re- 
peat the  hackneyed  phrases  which  tell  of  the  progress  of  the 
world  during  the  last  hundred  years.  Every  newspaper 
speaks  of  it.  Everybody  with  open  eyes  observes  it.  It 
has  become  the  universal  opinion  that  the  world  is  moving 
onwards  and  upwards ;  yet  how  few  understand  why  the 
world  is  so  moving.  Men  have  yet  to  learn  that  effects  can 


EMANUfiL    SWEDENBORG.  101 

no  more  take  place  without  adequate  causes  in  the  universe 
of  mind  than  in  the  universe  of  matter.  Nowhere  out  of 
Swedenborg  can  we  find  a  description  of  those  spiritual 
causes  which  are  changing  society  and  revolutionizing  the 
whole  world.  We,  who  live  in  the  dawn  of  the  new  era,  can 
form,  even  in  our  highest  states,  but  a  fault  conception  of 
its  coining  glory.  Yet  we  see  in  the  wonderful  movements 
of  our  age,  in  its  growing  benevolence,  in  its  increasing  in- 
telligence and  thoughtfuluess,  and  in  the  prodigious  advances 
that  are  making  in  every  department  of  science  and  art,  so 
many  indubitable  signs  that  the  former  things  have  passed 
away,  and  that  the  Lord  is  making  all  things  new. 

Every  one  knows  that  in  the  Scripture,  the  second  coming 
of  the  Lord  is  described  as  simultaneous  with  the  Last 
Judgment.  We  will  hereafter  endeavor  to  prove  that  the 
Lord  has  indeed  come,  and  will  describe  the  manner  of  his 
coming. 

The  reception  of  the  doctrine  of  the  Last  Judgment  is 
somewhat  difficult,  because  the  comprehension  of  it  demands 
the  .understanding  of  many  principles  and  spiritual  laws  un- 
known to  the  world  at  large,  yet  most  worthy  of  any  amount 
of  labor  requisite  to  master  them.  The  remembrance  of 
this  fact  will  serve  as  an  apology  for  any  appearance  of 
unfounded  assumption  in  the  outline  of  the  doctrine  we  have 
given. 
9  * 


102  LIFE   AND   WRITINGS   OF 


CHAPTER  .XIII. 

Heaven  and  Hell. 

THE  treatise  on  Heaven  and  Hell  is  among  the  most 
charming  of  Swedenborg's  writings.  Its  subjects  possess  a 
universal  attraction;  for,  what  believer  in  the  immortality 
of  man  has  not,  at  times,  longed  to  penetrate  the  awful  mys- 
teries of  the  unseen  world?  And  there  is  nothing  unreason- 
able in  the  desire.  True  it  is,  that,  until  Swedenborg  came, 
any  but  the  most  general  knowledge  of  the  nature  of  the 
future  life  had  been  withdrawn  from  mankind  since  the  days 
of  primeval  innocence;  yet  not  from  anything  hurtful  in  the 
knowledge  itself,  but  simply  because  the  sublime  facts  of  the 
future  state  transcended  the  apprehension  of  men  immersed 
iu  worldly  loves  and  cares,  and  denying  and  ridiculing  every 
idea  which  was  not  an  object  of  sensual  perception.  For 
this  reason  the  Lord  said  to  his  disciples:  "I  have  yet  many 
tilings  to  say  unto  you,  but  ye  can  not  bear  them  now." 
(John  xvi.  12.)  We  frequently  see  this  inability  to  "bear" 
things  spiritual  and  divine,  manifested  in  our  own  expe- 
rience. We  offer  Swedenborg's  treatise,  for  perusal,  to  some 
man  of  science,  full  of  self-confidence,  with  the  laws  and 
facts  of  the  universe  at  his  finger's  ends;  or  to  some  deeply- 
read  theologian.  The  title  page  is  read, — "Heaven  and  its 
Wonders,  the  World  of  Spirits,  and  Hell;  being  a  relation 
of  things  heard  and  seen."  It  is  enough.  "What  non- 
sense! What  foolishness!  The  lunatic!  What  could  he 
know  of  heaven  or  hell?  How  could  he  got  there?  The 


EMANUEL    SWEDENBORG.  103 

impostor!  None  but  a  fool  could  write  such  a  book!"  And 
so  ou.  The  title  page  settles  the  whole  question.  Now  what 
can  be  said  in  reply  to  these  railers,  of  whom  the  world  is 
full?  How  can  one  argue  with,  and  combat,  such  inveterate 
prejudice?  Yet  these  people  are  professing  Christians. 
They  profess  to  believe  there  is  a  heaven  and  a  hell.  But, 
does  not  their  condemnation  of  Swedenborg  betray  a  lurking 
infidelity  in  their  hearts?  If  they  really  possessed  a  living 
faith  in  the  existence  of  heaven  and  hell,  it  could  not  appear 
to  them  so  utterly  preposterous  that  some  account  of  their 
nature  might  in  these  times  have  been  revealed,  through  the 
abounding  mercy  of  the  Lord. 

But  the  world  now  contains  many  who  are  willing  to  re- 
ceive, and  able  to  understand,  the  truths  of  the  future  life. 
The  Lord,  who  never  allows  his  children  to  lack  any  good 
thing,  has,  in  due  season,  given  them,  through  Swedenborg, 
this  precious  and  delightful  volume.  Let  us  briefly  enume- 
rate its  important  statements. 

The  spiritual  world  divides  itself  into  three  great  regions, 
— Heaven,  the  World  of  Spirits,  and  Hell. 

Heaven  is  formed  of  all  who  have  loved  the  Lord  on 
earth  by  living  a  life  in  accordance  with  his  laws.  The  laws 
of  spiritual  life  are  known,  more  or  less  perfectly,  in  all  na- 
tions, even  among  the  heathen.  The  lowest  of  the  Gentiles 
have  some  faint  rays  of  the  light  of  spiritual  truth;  and  if 
they  live  in  obedience  thereto,  regeneration,  and  conse- 
quently, heaven,  is  attainable  by  them.  Yet  heaven  has  its 
degrees  of  bliss.  Good  persons  of  every  variety  of  charac- 
ter pass  into  it.  But  the  promiscuous  association  of  these 
different  kinds  of  character  would  not  be  orderly,  and  could 
not  be  blissful.  By  the  law  of  spiritual  gravitation,  (from 
which  the  law  of  natural  gravitation  is  but  a  derivation,  and 
of  which  it  is  a  type  and  image,)  all  who  possess  similar  af- 
fections and  intelligence  are  drawn  together,  and  co-ordinated 


104  LIFE   AND    WRITINGS    OF 

in  the  most  blissful  harmony.  The  infinite  variety  of  heaven 
thus  arranges  itself,  in  general,  into  two  kingdoms;  specifi- 
cally into  three  heavens;  and  in  particular,  into  innumer- 
able societies.  The  two  kingdoms  are  respectively  called 
celestial  and  spiritual.  The  angels  forming  the  celestial 
kingdom  are  characterized  by  their  exceeding  love  of  the 
Lord  and  of  goodness;  and  the  angels  who  form  the  spiritual 
kingdom  are  distinguished  by  their  exceeding  love  of  their 
neighbor  and  of  truth.  The  celestial  angels  are  immensely 
wiser  than  the  spiritual,  a"nd  their  blessedness  is  ineffable. 
Specifically  there  are  three  heavens,  perfectly  distinct,  called 
the  first  heaven,  the  second  or  middle  heaven,  and  the  third 
or  highest  heaven;  or  they  may  be  called  external,  internal, 
and  inmost;  or  natural,  spiritual,  and  celestial.  Of  these 
three  heavens  the  highest  or  third,  together  with  the  internal 
of  the  first  or  lowest  heaven,  forms  the  celestial  kingdom ; 
and  the  middle  or  second,  together  with  the  external  of  the 
first  or  lowest  heaven,  forms  the  spiritual  kingdom.  These 
three  heavens  and  two  kingdoms,  arising  out  of  the  varieties 
of  the  human  mind,  are  not  arbitrary  distinctions.  The  ex- 
ternal, first,  or  natural  heaven,  is  formed  of  those  who,  from 
a  principle  of  obedience  and  duty,  live  in  accordance  with 
the  Divine  will.  The  second,  spiritual,  or  middle  heaven,  is 
formed  of  such  as  love  truth,  delight  in  things  intellectual, 
and  at  the  same  time  are  in  disinterested  love  to  the  neigh- 
bor. The  inmost,  third,  or  celestial  heaven,  is  formed  of 
those  who,  full  of  love  to  the  Lord,  are  in  innocence.  These 
celestial  angels,  gifted  with  the  highest  wisdom  and  peace, 
yet  full  of  humility,  indefinitely  exceed  all  beneath  them  in 
beauty  and  wisdom.  The  existence  and  order  of  the  three 
heavens  was  represented  by  the  courts  of  the  Jewish  temple. 
The  celebrated  Oberlin,  a  diligent  reader  of  Swedenborg, 
had  a  plan  of  the  courts  of  the  temple  hung  upon  the  walls 
of  his  church,  by  which  he  taught  his  hearers,  that,  accord- 


EMAXUEL    SWEDEX130TIG.  105 

ing  to  their  humility,  piety,  fidelity,  and  love  of  being  useful 
to  each  other,  would  be  their  elevation  in  the  Lord's  king- 
dom, either  to  the  first,  second,  or  third  heaven.  AVe  think 
that  no  one,  in  whom  reign  the  heavenly  principles  of  "love" 
to  the  Lord  and  the  neighbor;  "joy"  in  duty  under  all  cir- 
cumstances; "peace"  in  every  change  of  state;  "long-suffer- 
ing" under  all  provocations;  "gentleness"  of  behaviour; 
"goodness"  of  disposition,  ever  manifesting  itself  in  good 
actions ;  "  faith"  or  truth,  believed,  loved,  and  thence  trusted 
in;  "meekness"  in  doing  and  in  suffering;  "temperance"  both 
in  external  and  internal  delights,  Gal.  v.  22,  would  be  an 
unwilling  inhabitant  of  such  a  heaven  as  Swcdenborg  de- 
scribes. Is  not  this  at  least  presumptive  evidence  that  he  has 
spoken  truly? 

The  three  heavens  are  further  subdivided  into  innumerable 
societies,  some  smaller,  and  some  larger;  some  consisting 
of  myriads  of  angels,  and  some  of  hundreds.  Their  associa- 
tion into  societies,  is  a  result  of  similarity  of  character,  which 
similarity  is  imaged  in  their  faces ;  and  a  general  likeness 
of  countenance  is  observed  among  the  angels  who  form  one 
society.  All  who  are  in  similar  love  know  each  other,  just 
as  men  in  the  world  know  their  kindred,  relations,  and 
friends ;  and  thus,  as  it  were,  spontaneously  associated,  they 
feel  at  home  and  in  freedom,  and  thence  in  the  full  delight 
of  their  life.  From  this  it  also  follows  that  angels  who  differ 
much  are  far  apart ;  and  few  depart  out  of  their  own  society 
into  another,  because  to  go  out  from  their  own  society  is  like 
going  out  of  themselves,  or  out  of  their  own  life,  and  passing 
into  another  which  is  not  so  agreeable.  Nevertheless  all  the 
societies  of  heaven  are  bound  together  in  one  perfect  form, 
which  is  strictly  human. 

All  angels  are  in  the  human  form,  and  are  just  such  men 
and  women  as  they  were  on  earth,  except  that  they  have 
rejected  the  material  body.  That  we  should  have  to  write 

E* 


106  LIFE   AND   WRITINGS    OF 

and  enforce  such  truisms — for  such  they  must  appear  to  a 
mind  really  rational, — is  owing  to  the  strange  and  ridiculous 
fancies  that  are  commonly  entertained  on  this  subject.  We 
often  hear  the  departed  talked  of  as  shades,  and  thought 
of  as  minds  without  forms,  or  mere  thinking  principles 
composed  of  some  sort  of  ethereal  vapor;  and  when  artists 
draw  them,  we  see  perhaps  an  exquisitely  beautiful  human 
form,  but  disfigured  with  large  feathery  wings,  which,  having 
no  adequate  muscles,  would  have  no  power  of  motion.  None 
of  these  vague,  shadowy,  and  erroneous  ideas  do  we  find  in 
the  Bible.  The  angels  seen  by  Abraham,  Lot,  Manoah,  the 
prophets,  and  the  Lord's  disciples,  were  all  seen  as  men,  and 
talked  with  as  men.  Our  author  writes  thus  explicitly  on 
this  subject.  "The  angelic  form  is  in  every  respect  human; 
angels  have  faces,  eyes,  ears,  breasts,  arms,  hands,  and  feet; 
they  see,  hear,  and  converse  with  each  other;  and,  in  a 
word,  no  external  attribute  of  man  is  wanting,  except  the 
natural  body." 

And  now  comes  a  doctrine  which  on  a  first  view  may 
appear  very  mystical,  and  yet  when  pondered  over,  and 
understood,  commends  itself  to  our  belief  by  a  thousand 
irresistible  evidences  drawn  from  analogy,  and  confirmed 
by  right  reason.  It  is,  that  every  society  of  heaven  is  in 
the  human  form;  and  that  the  universal  heaven,  viewed 
collectively,  is  also  in  the  human  form;  and  is  called  by 
Swedenborg  the  Grand  or  Greatest  [Maximus]  Man.  Wil- 
kinson well  expresses  this  sublime  truth.  "Heaven,"  he 
says,  "  is  supremely  human — nay  more,  it  is  one  man.  As 
the  members  of  the  body  make  one  person,  so  before  God, 
all  good  men  make  one  humanity:  every  society  of  the 
angels  is  a  heavenly  man  in  a  lesser  form,  and  every  angel 
in  a  least.  The  reason  is,  that  God  himself,  (the  Lord  Jesus 
Christ,)  is  a  Divine  Man,  and  He  shapes  His  heaven  into 
His  own  image  and  likeness,  even  as  He  made  Adam.  The 


EMANUEL    SWEDENBORG.  107 

oneness  of  heaven  comes  from  God's  unity:  its  manhood  from 
His  humanity.  Heaven  lias,  therefore,  all  the  members, 
organs,  and  viscera  of  a  man;  its  angel  inhabitants,  every 
one,  are  in  some  province  of  the  Grand  Man.  Indefinite 
myriads  of  us  go  to  a  fibre  of  its  humanity.  Some  are  in 
the  province  of  the  brain;  some  in  that  of  the  lungs;  some 
in  that  of  the  heart;  some  in  that  of  the  belly;  some  are  in 
the  legs  and  arms;  and  all,  wherever  humanized,  that  is  to 
say,  located  in  humanity,  perform  spiritually  the  offices 
of  that  part  of  the  body  whereto  they  correspond.  They  all 
work  together,  however  spaced  apparently,  just  as  the  parts 
of  a  single  man.  Their  space  is  but  their  palpable  liberty, 
and  they  touch  the  human  atoms,  more  closely,  by  offices 
which  unite  them  in  God,  than  the  contiguous  fibres  of  our 
flesh."  Every  society  of  heaven  also  increases  in  number 
daily,  and  as  it  increases,  it  becomes  more  perfect;  and  from 
its  perfection  the  universal  heaven  becomes  more  perfect, 
because  heaven  is  composed  of  societies.  Since  increasing 
numbers  make  heaven  more  perfect,  it  is  evident  how  much 
they  are  deceived  who  believe  that  heaven  will  be  closed 
when  it  becomes  full.  On  the  contrary,  heaven  will  never  be 
closed,  for  the  greater  its  fullness,  the  greater  its  perfection; 
and  therefore  the  angels  desire  nothing  more  earnestly  than 
to  receive  new  comers. 

This  part  of  our  subject  would  require  considerable  expan- 
sion to  make  it  intelligible  to  minds  that  have  never  medi- 
tated on  these  high  themes,  and  whose  theological  education 
has  perverted  all  perception  of  the  truth  on  these  matters. 
The  subject  is  enticing,  but  our  limits  command  restraint. 

It  was  a  remark  of  a  profane  wit  and  epicure  that  "as  to 
heaven,  he  had  no  great  longing,  as  he  could  not  see  what 
great  pleasure  there  could  be  in  sitting  on  a  cloud  and 
singing  psalms  to  eternity."  We  have  in  this  expression  a 
thought  which  we  know  to  be  common  to  many  minds,  but 


108  LIFE   AND   WRITINGS    OF 

respect  for  the  externals  of  religion  forbids  its  expression. 
The  general  belief  respecting  the  nature  of  life  in  heaven,  is 
so  vague,  and  contains  so  much  of  clouds  and  psalm-singing, 
that  it  is  not  to  be  wondered  at  that  some  free  and  daring 
spirits  should  openly  avow  their  preference  for  the  more 
substantial  realities  of  this  life.  And  is  it  not  a  pity  that 
the  divine  glories  and  delights  of  the  heavenly  life  should 
become  so  vailed  in  mystery  as  to  lose  their  attraction,  and 
cease  to  be  desirable?  With  the  exception  of  the  church's 
ignorance  of  the  humanity,  unity,  and  divinity  of  its  Saviour 
and  Lord,  no  surer  evidence  could  be  adduced  of  its  con- 
summation, than  its  inability  to  answer  the  simplest  child's 
questions  as  to  the  nature  of  life  in  heaven.  Let  us  be 
thankful  that  man's  utmost  wants,  in  this  respect,  are  satis- 
fied in  the  writings  of  that  New  Church  which  the  Lord  is 
DOW  raising  up,  and  of  which  Swedenborg  was  the  divinely- 
appointed  herald. 

The  sun  of  heaven  is  the  Lord.  The  light  of  heaven  is 
the  divine  truth,  and  its  heat  the  divine  love;  both  proceed- 
ing from  the  Lord  as  a  sun.  The  sun  of  this  world  is  not 
seen  in  heaven.  Nature  commences  from  the  sun  of  this 
world,  and  everything  which  is  produced  from  it,  and  sub- 
sists by  it,  is  called  natural ;  but  the  spiritual  world  in  which 
heaven  is,  is  above  nature,  and  entirely  distinct  from  it,  al- 
though it  is  ever  to  be  remembered  that  nature  is  a  deriva- 
tion from  spirit,  and  communicates  with  spirit  by  corres- 
pondences. We  shall  have  more  to  say  on  this  conjunction 
yet  perfect  separation,  between  nature  and  spirit,  when  we 
come  to  speak  of  the  doctrine  of  degrees. 

The  sun  of  heaven,  or  the  divine  sphere  of  glory  surround- 
ing the  Lord,  the  "light  which  no  man  can  approach  unto," 
1  Tim.  vi.  6,  appears  variously  to  the  angels  of  heaven  ac- 
cording to  their  states  of  love  and  intelligence.  To  the 
angels  of  the  third  heaven,  the  sun  appears  fiery  and  flam- 


EMANUEL   SWEDENBORG.  109 

ing;  to  the  angels  of  the  second  heaven,  white  and  brilliant; 
while  to  those  of  the  first  heaven  its  light  is  more  subdued 
and  vailed  with  clouds,  yet  at  intervals  bursting  forth  and 
pouring  his  glorious  radiance  upon  them.  Although  the 
Lord  is  thus  seen  by  the  angels  as  a  sun  above  them,  yet  at 
times  He  appears  in  their  midst,  in  an  angelic  form,  and 
with  a  resplendent  countenance.  What  tongue  can  de- 
scribe the  rapt  adoration  and  ineffable  joy  which  must  thrill 
angelic  bosoms  on  these  occasions! 

Heaven  has  its  times  and  its  seasons,  but  they  are  not  like 
those  of  earth.  In  heaven  there  is  no  winter  and  no  night. 
The  times  and  seasons  of  heaven  are  consequences  of  the 
variations  of  the  states  of  angelic  minds.  While  to  all  ap- 
pearance they  are  objective  as  on  earth,  they  are  in  reality 
strictly  subjective.  The  external  changes  of  light  and  heat 
correspond  to  the  internal  changes  of  love  and  wisdom  in 
the  angelic  mind.  Now  as  the  angels  are  sometimes  in  a 
state  of  intense  love,  and  sometimes  in  a  state  of  love  not  so 
intense,  morning,  noon,  evening,  and  twilight,  exist  in  heaven 
a.s  the  external  emblems  of  these  changes.  Without  such 
changes  life  would  lose  its  zest.  Eternal  uniformity  would 
be  eternal  dullness. 

Since  angels  are  men,  and  live  together  in  society  like 
men  on  earth,  therefore  they  have  garments,  houses,  and 
other  things  similar  to  those  which  exist  on  earth,  but  of 
course  infinitely  more  beautiful  and  perfect.  The  garments 
of  the  angels  correspond  to  their  intelligence.  The  gar- 
ments of  some  glitter  as  with  flame,  and  those  of  others  are 
resplendent  as  with  light;  others  are  of  various  colors,  and 
some  white  and  opaque.  The  angels  of  the  inmost  heaven 
are  naked  because  they  are  in  innocence,  and  nakedness  cor- 
responds to  innocence.  It  is  because  garments  represent 
states  of  wisdom  that  they  are  so  much  spoken  of  in  the 
Word,  in  relation  to  the  church  and  good  men.  Thus  in 

10 


110        .  LIFE    AND    WRITINGS    OP 

Isaiah  liii.  1,  "Awake,  put  on  strength,  O  Zion;  put  on  thy 
I'Miitiful  garments,  O  Jerusalem."  And  in  Ezekiel  xv.  10, 
the  Lord  says  of  his  church :  "  I  girded  thee  about  with  fine 
linen,  and  covered  thee  with  silk."  And  in  the  Apocalypse 
iii.  4,  5,  it  is  said :  "They  who  have  not  defiled  their  garments, 
shall  walk  with  Me  in  white,  for  they  are  worthy.  He  that 
overcometh,  the  same  shall  be  clothed  in  white  raiment." 
What  a  depth  of  meaning  appears  in  these  passages  when  we 
remember  the  spiritual  signification  of  garments! 

"  The  garments  of  the  angels,"  writes  Swedcnborg,  "do  not 
merely  appear  to  be  garments,  but  they  really  are  garments; 
for  they  not  only  see  them,  but  feel  them,  and  have  different 
ones,  which  they  take  off  and  put  on,  laying  aside  those  which 
are  not  in  use,  and  resuming  them  when  they  come  into  use 
a^ain.  That  they  are  clothed  with  a  variety  of  garments,  I 
have  witnessed  a  thousand  times ;  and  when  I  inquired  whence 
they  obtained  them,  they  told  me  '  from  the  Lord,'  and  that 
they  receive  them  as  gifts,  and  that  they  are  sometimes  clothed 
without  knowing  how.  They  also  said  that  their  garments 
are  changed  according  to  the  changes  of  their  state." 

Since  there  are  societies  in  heaven,  and  the  angels  live  as 
men,  it  follows  that  they  have  habitations,  various,  like  all 
else  in  heaven,  according  to  the  degree  of  love  and  wisdom 
in  which  they  are  principled.  No  words  are  like  Sweden- 
borg's  owrn  on  this  subject.  "Whenever  I  have  conversed 
with  the  angels  mouth  to  mouth,  I  have  been  present  with 
them  in  their  habitations,  which  are  exactly  like  the  habita- 
tions on  earth  called  houses,  but  more  beautiful.  They  con- 
tain chambers,  parlors  [conclavia],  and  bed-chambers,  in 
great  numbers;  courts  also,  and  around  them  gardens, 
shrubberies,  and  fields.  Where  the  angels  are  consociattd 
their  habitations  are  contiguous,  or  near  to  each  other,  and 
arranged  in  the  form  of  a  city,  with  streets,  ways,  and 
squares,  exactly  like  the  cities  on  our  earth. 


EMAXUEL    SWEDENBORG.  Ill 

"I  have  seen  palaces  in  heaven,  magnificent  beyond  de- 
scription. Their  upper  parts  were  refulgent  as  if  they  were 
pure  gold,  and  their  lower  parts  as  if  they  were  precious 
stones:  some  were  more  splendid  than  others,  and  the  splen- 
dor without  was  equaled  by  the  magnificence  within.  The 
apartments  wrere  ornamented  with  decorations  which  neither 
language  nor  science  can  adequately  describe.  On  the  south 
were  paradises,  in  which  all  things  were  similarly  resplen- 
dent; for  in  some  places  the  leaves  of  the  trees  were  like 
silver,  and  the  fruits  like  gold,  while  the  colors  of  the  flowers 
which  were  arranged  in  beds,  appeared  like  rainbows;  at  the 
boundaries  appeared  other  palaces,  which  terminated  the 
view.  Such  is  the  architecture  of  heaven  that  one  might  say 
it  is  the  very  art  itself;  nor  is  this  to  be  wondered  at,  be- 
cause the  art  itself  is  from  heaven.  The  angels  said  that 
such  things,  and  innumerable  others  still  more  perfect,  are 
presented  before  their  eyes  by  the  Lord,  but  that  neverthe- 
less they  delight  their  minds  more  than  their  eyes,  because 
in  everything  they  see  correspondences  of  things  divine. 

"  The  angels  who  constitute  the  Lord's  celestial  kingdom, 
dwell  for  the  most  part  in  elevated  places,  or  mountains; 
those  who  form  the  spiritual  kingdom,  on  hills ;  but  those 
who  are  in  the  lowest  parts  of  heaven,  in  places  which  ap- 
pear as  rocks.  There  are  also  angels  who  do  not  live  conso- 
ciated,  but  separate.  These  dwell  in  the  midst  of  heaven, 
and  are  the  best  of  the  angels. 

"The  houses  in  which  the  angels  dwell,  are  not  constructed 
by  hand,  like  houses  in  the  world,  but  are  given  them  freely 
by  the  Lord,  according  to  their  reception  of  good  and  truth. 
All  things  whatsoever  which  the  angels  possess,  they  hold  as 
gifts  from  the  Lord  ;  and  they  are  supplied  with  everything 
they  need." 

We  thus  learn  that  in  heaven  there  are  not  external,  phy- 


112  LIFE   AND   WRITINGS    OF 

sical,  or  mental  occupations  to  support  bodily  wants,  as  in 
this  world. 

It  was  said  above  that  the  angels  have  not  wings,  as  is 
commonly  supposed.  Their  power  of  progression  far  exceeds 
anything  that  wings  could  supply.  They  have  no  idea  of 
space,  such  as  we  have  in  the  world.  All  who  are  of  like 
disposition  spontaneously  associate  together  in  the  spiritual 
world.  It  thus  follows  that  those  are  near  each  other  who 
are  in  a  similar  state,  and  distant  who  are  in  a  dissimilar 
state ;  and  that  what  appears  to  be  space  in  heaven  is  merely 
an  external  appearance,  representative  of  internal  differences 
of  mind.  From  this  cause  alone  the  heavens  are  distinct 
from  each  other,  and  each  society  of  heaven,  and  every  in- 
dividual in  each  society.  Hence  also  the  hells  are  altogether 
separated  from  the  heavens. 

From  the  same  cause,  any  one  in  the  spiritual  world  ap- 
pears to  be  present  if  another  intensely  desires  his  presence ; 
for  from  that  desire  he  sees  him  in  thought,  and  puts  him- 
self in  his  state.  Again  one  person  is  removed  from  another 
in  proportion  as  he  holds  him  in  aversion  ;  for  all  aversion  is 
from  contrariety  of  the  affections  and  disagreement  of  the 
thoughts ;  therefore  many  who  appear  together  in  one  place 
in  the  spiritual  world,  so  long  as  they  agree,  separate  as  soon 
as  they  disagree. 

Further:  when  any  one  goes  from  one  place  to  another, 
whether  it  be  in  his  own  city,  in  the  courts,  or  the  gardens, 
or  to  others  out  of  his  own  city,  he  arrives  sooner  when  he 
has  a  strong  desire  to  be  there,  and  later  when  his  desire  is 
less  strong ;  the  way  itself  being  lengthened  or  shortened 
according  to  his  desire  of  arrival.  Hence  again  it  is  evi- 
dent that  distances,  and  consequently  spaces,  exist  with  the 
angels  altogether  according  to  the  state  of  their  minds. 

These  principles  settle  that  often  asked  question,  "Shall 
we  know  each  other  in  the  future  life?"  We  shall,  if  we 


EMANUEL    SWEDENBORG.  118 

are  in  the  same  state  as  to  love  and  truth  ;  but  if  in  differ- 
ent states,  we  shall  not,  but  shall  be  separate ;  and,  more- 
over, we  shall  have  no  desire  for  acquaintance.  The  only 
friendships  in  heaven  are  those  formed  on  the  ground  of 
similarity  of  character.  If  this  similarity  does  not  exist, — 
with  the  exception  perhaps  of  a  short  meeting  in  the  world 
of  spirits — death  is  an  everlasting,  though  in  such  case  not  a 
mournful,  farewell. 

There  are  governments  in  heaven,  various  according  to 
the  varied  classes  of  mind  which  compose  the  heavenly  so- 
cieties. The  government  of  mutual  love  is  the  only  govern- 
ment which  exists  in  heaven.  Governors  in  heaven  are 
distinguished  by  love  and  wisdom  more  than  others,  and  by 
willing  well  to  all  from  love ;  and  knowing,  from  their  supe- 
rior wisdom,  how  to  realize  the  good  they  purpose.  They 
do  not  domineer,  and  command  imperiously,  but  minister 
and  serve :  not  making  themselves  greater  than  others,  but 
less  ;  for  they  put  their  own  good  last,  and  the  good  of  their 
society  first :  nevertheless  they  enjoy  honor  and  glory ;  for 
they  dwell  in  the  midst  of  their  society,  hi  a  more  elevated 
situation  than  others,  and  inhabit  magnificent  palaces ;  but 
they  accept  glory  and  honor,  not  for  the  sake  of  themselves, 
but  for  the  sake  of  obedience ;  for  all  in  heaven  know  that 
they  enjoy  honor  and  glory  from  the  Lord,  and  that,  there- 
fore they  ought  to  be  obeyed.  These  are  the  things  which 
are  meant  by  the  Lord's  words  to  his  disciples :  "  Whosoever 
will  be  chief  among  you,  let  him  be  your  servant ;  even 
as  the  Son  of  Man  came  not  to  be  ministered  unto,  but  to 
minister."  Matthew  xx.  27,  28.  "He  that  is  greatest 
among  you,  let  him  be  as  the  younger :  and  he  that  is  chief, 
as  he  that  doth  serve."  Luke  xxii.  26.  A  similar  govern- 
ment prevails  also  in  every  house  in  heaven ;  for  hi  every 
house  there  is  a  master,  and  there  are  servants,  the  master 
loving  the  servants,  and  the  servants  loving  the  master,  so 
10  » 


114  LIFE   AND   WRITINGS    OF 

that  they  serve  each  other  from  love.  The  master  teaches 
the  servants  how  they  ought  to  live,  and  directs  what 
they  ought  to  do,  while  the  servants  obey,  and  perform  their 
duties. 

Divine  worship  performed  in  heaven,  is  much  the  same  in 
externals,  as  on  earth.  In  the  heavens,  as  on  earth,  there 
are  doctrines,  preachings,  and  temples.  As  the  angels  have 
houses  and  palaces,  so  also  they  have  temples  in  which 
preaching  is  performed.  Such  things  exist  in  heaven  be- 
cause the  angels  are  continually  perfecting  in  wisdom  and 
love.  But  real  divine  worship  in  the  heavens  does  not  con- 
sist, any  more  than  on  earth,  in  frequenting  temples,  and 
hearing  sermons,  but  in  a  life  of  love  and  usefulness ;  sermons 
and  prayers  being  only  means  whereby  the  mind  is  enlight- 
ened to  perform  its  various  duties.  "  To  work  is  to  pray,"  is 
a  heavenly  precept  which  we  should  all  do  well  to  engrave 
upon  our  hearts. 

The  sermons  of  heaven  are  fraught  with  such  wisdom  that 
nothing  of  the  kind  in  the  world  can  be  compared  with 
them.  They  are  all  drawn  from  the  Word.  The  same 
Bible  that  we  read  here,  the  angels  read  in  heaven ;  but  to 
them  it  is  a  very  different  book  from  what  it  is  to  us 
Where  we  read  and  think  of  earthly  and  material  things, 
they  read  and  think  of  spiritual  and  divine  things.  To  them 
its  spiritual  and  celestial  senses  are  as  open  as  the  natural 
sense  is  to  us.  From  the  Word  they  derive  their  highest 
wisdom;  and  through  continual  converse  with  it,  they  grow 
wiser  and  wiser  day  by  day.  The  Word  is  the  wisdom  of 
the  Lord,  and  eternity  can  not  exhaust  it. 

All  infants  go  to  heaven,  whether  born  within  the  church 
or  out  of  it;  whether  of  pious  parents  or  wicked  ones. 
When  infants  die,  they  are  still  infants  in  the  other  life. 
They  are  not  angels,  but  become  angels.  Every  one,  on  his 
decease,  is  in  a  similar  state  of  life  to  that  in  which  he  was 


E.MANUEL   SWEDENBORG.  115 

in  the  world;  an  infant  in  the  state  of  infancy,  a  boy  in  a 
state  of  boyhood,  and  a  youth,  a  man,  or  an  old  man,  in  the 
state  of  youth,  of  manhood,  or  of  age;  but  the  state  of  every 
one  is  afterwards  changed.  As  soon  as  infants  are  raised 
from  the  dead,  which  takes  place  immediately  after  decease, 
they  are  carried  up  into  heaven,  and  delivered  to  the  care 
of  angels  of  the  female  sex,  who  in  the  life  of  the  body 
loved  infants  tenderly,  and  at  the  same  time  loved  God. 
By  these  good  angels,  they  are  educated  and  brought  up 
until  they  attain  a  suitable  age,  when  they  are  transferred 
to  other  teachers.  They  grow  up  and  become  young  men 
and  women;  are  instructed  in  wisdom,  and  trained  in  the 
duties  of  the  heavenly  life:  and  when  their  character  is 
fully  developed,  they  become  settled  in  some  society,  either 
of  the  celestial  or  spiritual  kingdom,  in  agreement  with  their 
inherited  genius  or  disposition.  What  a  delightful  faith  is 
this !  Do  not  its  beauty  and  rationality  prove  its  truthful- 
ness? 

Many  persons  imagine  that  infants  are  forever  infants  in 
heaven,  and  that  there  is  indeed  something  infantile  about 
all  angels.  This  idea  probably  arises  from  the  pictures 
which  are  frequently  seen,  in  which  angels  are  drawn  as 
infants.  But  this  is  a  great  mistake.  Children  in  heaven 
grow  up  into  young  men  and  women,  and  the  aged  return  to 
the  freshness  of  early  manhood.  They  who  are  in  heaven 
are  continually  advancing  to  the  spring-time  of  life,  and  the 
more  thousands  of  years  they  live,  the  more  delightful  and 
happy  is  the  spring  to  which  they  attain ;  and  this  progression 
goes  on  to  eternity.  Good  women  who  have  died  old  and 
worn  out  with  age,  after  a  succession  of  years  come  more  and 
more  into  the  flower  of  youth,  and  into  a  beauty  which 
exceeds  all  the  conceptions  of  beauty  which  can  be  formed 
from  what  the  eye  has  seen.  In  a  word,  to  groiv  old  in  hea- 
ven is  to  grow  young.  It  is  worthy  of  note,  that  the  human 


116  LIFE   AND   WRITINGS   OF 

form  of  every  man  after  death,  is  beautiful  in  proportion  aa 
his  love  and  practice  of  divine  truths  is  interior.  The 
angels  of  the  inmost  heaven  are  consequently  the  most 
beautiful,  because  their  love  of  truth  is  the  deepest,  and 
their  lives  are  the  most  perfect.  "I  have  seen,"  says  Swe- 
denborg,  "the  faces  of  angels  of  the  third  heaven,  which 
were  so  beautiful,  that  no  painter,  with  the  utmost  power  of 
art.  could  depict  even  a  thousandth  part  of  their  lig^it  and 
life;  but  the  faces  of  the  angels  of  the  lowest  heaven  may, 
in  some  measure,  be  adequately  depicted." 

It  is  believed  by  many  in  the  world  that  heaven  is  a  place 
of  idleness,  full  of  refined  sensual  delights,  of  pleasant 
sights  and  harmonious  sounds ;  in  short,  some  such  place  as 
a  laborious  tradesman,  struggling  for  a  fortune,  fancies  he 
shall  enjoy  when  his  gains  shall  have  enabled  him  to  "retire." 
But  this  is  a  great  mistake.  Man's  nature  remains  the  same 
in  heaven  as  on  earth;  and  who  has  not  felt  that  his  hap- 
piest moments  are  not  those  of  mere  pleasure  and  idleness, 
but  those  in  which  he  was  rendering  himself  most  eminently 
useful?  Happiness  is  as  little  consonant  with  idleness  in 
heaven  as  on  earth.  Jesus  himself  said:  "My  Father 
worketh  hitherto,  and  I  work."  John  v.  17.  The  angels  are 
employed.  All  the  delights  of  heaven  are  conjoined  with 
uses,  and  are  inherent  in  them.  In  proportion  to  an  angel's 
usefulness,  is  his  bliss.  Some  spirits,  we  read,  conceived  the 
opinion  that  heavenly  happiness  consisted  in  a  life  of  ease, 
and  in  being  served  by  others;  but  they  were  told  that  hap- 
piness by  no  means  consists  in  mere  rest  from  employment, 
because  every  one  would  then  desire  to  take  away  the  hap- 
piness of  others  to  promote  his  .own;  and  since  all  would 
have  the  same  desire,  none  would  be  happy;  that  such  a  life 
would  not  be  active  but  indolent,  and  that  indolence  makes 
life  torpid ;  and  that  without  activity  there  can  be  no  happi- 
ness, and  that  cessation  from  employment  is  only  for  the  sake 


EMANUEL   SWEDENBORG.  117 

of  recreation,  that  a  man  may  return,  with  new  vigor,  to  the 
activity  of  his  life.  They  who  entertained  the  idea  that 
heavenly  joy  consists  in  a  life  of  indolence,  and  sucking  in 
eternal  delight  without  employment,  were  allowed  some  ex- 
perience of  such  a  life;  and  they  perceived  that  it  is  most 
sorrowful,  and  that  all  joy  being  destroyed,  they  would  after 
a  time  loathe  and  nauseate  it. 

Some  spirits  who  believed  that  heavenly  joy  consists  solely 
in  praising  and  celebrating  God,  were  instructed  that  to 
praise  and  celebrate  God  is  not  properly  an  active  life;  and 
that  God  has  no  need  of  praise  and  celebration.  The  Lord's 
will  is  that  all  should  perform  uses;  and  the  angels  testify 
that  in  the  performance  of  good  works  is  the  highest  free- 
dom, conjoined  with  ineffable  delights. 

From  all  this  it  follows  that  heaven  is  full  of  employments, 
in  comparison  with  which  those  of  the  world  are  few.  There 
are  societies  whose  occupation  consists  in  taking  care  of 
infants;  other  societies,  whose  employment  is  to  instruct  and 
educate  them  as  they  grow  up;  others  which  in  like  manner 
instruct  and  educate  the  young;  others  which  instruct  the 
simply  good  from  the  Christian  world,  and  lead  them  in  the 
ways  of  heaven;  others  which  perform  the  same  office  to 
Gentile  nations;  others  which  defend  novitiate  spirits,  or 
those  who  are  newly  arrived  from  the  world,  from  the 
infestations  of  evil  spirits ;  some  also  are  attendant  on  those 
who  are  preparing  in  the  world  of  spirits  for  heaven ;  and 
some  are  present  with  those  who  are  in  hell,  to  restrain  them 
from  tormenting  each  other  beyond  limit:  there  are  also 
others  Avho  attend  those  who  are  being  raised  from  the  dead. 
In  general,  angels  of  every  society  are  sent  to  men,  that  they 
may  guard  them,  and  withdraw  them  from  evil  affections 
and  consequent  evil  thoughts,  and  inspire  them  with  good 
affections,  so  far  as  they  are  willing  to  receive  them.  All 
these  employments  are  performed  by  the  Lord  through  their 


118  LIFE   AND   WRITINGS    OF 

Instrumentality;  and  hence  it  is  that  by  angels  in  the  Word, 
in  its  internal  sense,  are  not  meant  angels,  but  something 
of  the  Lord ;  and  for  the  same  reason,  angels  in  the  Word 
are  called  gods. 

These  employments  of  the  angels  are  their  general  employ- 
ments, but  every  one  has  his  own  particular  duty;  for  every 
general  use  is  composed  of  innumerable  others,  which  are 
called  mediate,  ministering,  and  subservient  uses.  But  in 
heaven  there  are  so  many  offices  that  it  is  impossible  to 
enumerate  them  on  account  of  their  multitude.  All  angels 
feel  delight  in  their  employment  derived  from  the  love 
of  use,  and  none  from  the  love  of  self  or  of  gain ;  nor  is  any 
one  influenced  by  the  love  of  gain  for  the  sake  of  his  main- 
tenance, because  all  the  necessaries  of  life  are  freely  given 
them ;  their  habitations,  their  clothes,  their  food. 

It  is  De  Quincey,  we  think,  who  accuses  Swedenborg 
of  sensualizing  heaven,  and  reducing  its  sublime  glories  to 
the  common  order  of  things  in  this  world.  The  assertion 
could  only  have  been  made  through  want  of  personal 
acquaintance  with  the  writings  of  Swedenborg.  No  one  can 
use  the  words,  Isaiah  Ixiv.  4,  quoted  by  the  Apostle,  1  Cor 
ii.  9:  "Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him,"  with  more  fervor  and 
truth  than  the  New  Church  preacher.  Everywhere  we  are 
told  by  Swedenborg,  that  the  joys  and  delights  of  heaven 
transcend  the  highest  power  of  language  to  express;  every- 
where we  are  told  that  our  highest  ideas  formed  from 
natural  things,  fall  indefinitely  short  of  the  common  realities 
of  the  heavenly  life.  Yet  we  also  learn  that  the  common 
humanities  and  pleasures  of  this  life  are  not  lost  in  the  next, 
and  that  as  men  and  women  we  carry  with  us  to  our  eternal 
home  every  faculty  of  thought  and  affection  which  we 
possess  here.  In  this  most  rational  doctrine  there  is  gain 


EMANUEL    SWEDENBORG.  119 

every  way.  In  thinking  of  heaven  we  know  we  can  never 
overrate  its  bliss,  think  as  we  will ;  and  yet  with  this  idea  is 
associated  nothing  of  dreamy  vagueness.  We  feel  that  as 
we  live  well  we  are  but  walking  onwards  to  a  pleasant  home, 
in  which  all  that  is  truest  and  best  in  this  life  will  go  with 
us.  What  stronger  incentive  can  a  man  have  to  a  pure  and 
religious  life  than  this  divine  faith.  Entertaining  it,  with 
what  feeling  may  he,  at  the  close  of  life,  utter  the  poets's 
words, — 

"Draw  near,  sweet  death; 
Come  raise  me  into  life!" 

The  condition  of  admission  into  heaven  is  the  possession 
of  a  soul  whose  existence  is  a  continual  fulfillment  of  those 
two  commandments  on  which  the  Lord  says,  "hang  all  the 
law  and  the  prophets" — love  to  God,  and  love  to  man.  To 
enter  heaven,  we  must  habitually  place  self  last,  and  our 
neighbor  first;  and  unless  we  can  do  this,  we  can  never 
know  eternal  bliss.  Kow  we  are  born  into  this  world  selfish ; 
and  hence  it  is  truly  said  we  are  hereditarily  depraved.  It 
is  the  Divine  will  to  take  all  to  heaven.  To  do  this,  it  is 
necessary  that  we  should  be  divested  of  our  corrupt  hereditary 
nature;  as  the  Lord  said  to  Nicodemus:  "Verily,  verily,  I 
say  unto  thee,  except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God."  This  regeneration  of  mind,  this 
change  from  a  supreme  love  of  self,  to  a  supreme  love 
of  God  and  our  neighbor,  is,  of  necessity,  a  gradual  work. 
It  is  not  accomplished  in  a  day,  nor  in  a  month,  nor  in  a 
year.  Like  all  Divine  works,  it  proceeds  gradually,  step  by 
step;  "first  the  blade,  then  the  ear,  after  that  the  full  corn 
ir,  the  ear."  The  regeneration  of  man  is  a  Divine  work,  and 
as  the  Divine  end  in  the  creation  of  man  was  the  formation 
of  heaven  out  of  the  human  race,  the  Lord's  providence  is 
unceasingly  exerted  to  draw  man  out  of  evil,  by  all 


120  LIFE    AND    WRITINGS    OF 

consonant  with  the  maintenance  of  the  inalienable  freedom 
of  his  will.  It  thus  follows  that  the  Lord,  in  all  his  dealings 
with  man,  has  respect  solely  to  his  eternal  state,  and  amid 
all  the  apparent  accidents  and  vicissitudes  of  life,  he  is 
present,  bending  them  and  making  them  all  conduce  to 
man's  everlasting  peace.  Life  in  this  world,  its  cares,  trials, 
pleasures,  comforts,  friendships,  sympathies,  and  affections, 
form  the  divinely-appointed  regenerative  process ;  and  those 
who  will  only  believe  this  great  truth,  and  submit  to  the 
Divine  leading,  will  encounter  nothing  in  life  but  what  is 
good  for  them;  and  existence  here,  however  bitter  and 
painful  at  times,  will  resolve  itself  into  a  series  of  lessons 
devised  by  infinite  wisdom  to  uproot  all  latent  and  known 
evils,  transforming  the  patient  sufferer  into  a  true  child 
of  God.  The  Lord  permits  one  man  to  be  rich,  powerful, 
and  famous,  and  another  to  be  afflicted  with  disease  and 
perplexed  with  poverty;  one  to  have  a  settled  and  calm 
pface  of  mind,  while  another  is  tried  and  tormented  with 
doubts  and  anxieties;  nor  for  any  ultimate  purpose  on  earth, 
but  solely  as  a  means  of  spiritual  regeneration, — as  a  means 
of  making  man  happy  hi  the  eternal  life  to  come.  All 
man's  states  are  under  the  minute  guardianship  of  the  Lord  ; 
and  each  day  comes  round  with  its  circle  of  pleasant  and 
unpleasant  occurrences,  often,  apparently,  the  result  of  acci- 
dent and  chance,  but  in  truth  all  provided  of  the  Divine 
Providence  for  the  eradication  of  evil,  and  the  growth  and 
nurture  of  goodness.  There  is  no  trial  encountered,  no 
circumstance  met,  or  cross  endured,  but  has  its  eternal  issue; 
and  man's  conduct  in  relation  to  it  is  looked  upon  by  the 
Lord  with  a  love  and  interest  infinitely  transcending  our 
highest  conception.  All  has  been  foreseen ;  and  these  daily 
recurring  tasks  are  appointed  by  that  wisdom  which  guides 
the  stars  in  their  courses,  and  by  that  love  which  requires 
eternity  to  satisfy  the  ardor  with  which  it  would  bless. 


EMANUEL    SWEDENBORG.  121 

With  what  dignity  does  such  a  faith  clothe  existence! 
What  earnestness  and  celestial  patience  must  it  infuse  into 
life! 

From  all  that  has  now  been  said,  it  will  be  very  evident 
that  heaven  is  not  a  gift  of  immediate  Divine  mercy,  to  be 
obtained  by  a  verbal  confession  of  faith  at  the  hour  of  death. 
If  man  could  be  saved  by  immediate  mercy,  all  would  be 
saved;  even  the  inhabitants  of  hell,  and  hell  itself  would  not 
exist;  because  the  Lord  is  Mercy  itself,  Love  itself,  and 
Good  itself,  and  wills  the  salvation  of  all,  and  the  damna- 
tion of  no  one.  But  man's  spirit  is  substantial;  and  if 
formed  to  evil,  to  change  it  would  be  equivalent  to  annihila- 
tion. "The  angels  declare  that  it  were  easier  to  change  a 
bat  into  a  dove,  or  an  owl  into  a  bird  of  paradise,  than  to 
change  an  infernal  spirit  into  an  angel  of  heaven."  "Ample 
experience,"  writes  Swedenborg,  "  enables  me  to  testify  that 
it  is  impossible  to  implant  the  life  of  heaven  in  those  who 
have  led  an  opposite  life  in  the  world.  There  were  some 
who  believed  that  they  should  easily  receive  divine  truths 
after  death,  when  they  heard  them  from  the  angels;  and  that 
they  would  believe  them  then,  amend  their  lives,  and  be  re- 
ceived into  heaven;  and  the  experiment  was  made  on  great 
numbers  of  them,  in  order  that  they  might  be  convincrd 
that  repentance  is  not  possible  after  death.  Some  under- 
stood the  truths  they  heard,  and  seemed  to  receive  them;  but 
as  soon  as  they  returned  to  the  life  of  their  love,  they  re- 
jected them,  and  even  argued  against  them.  Some  rejected 
them  instantly,  from  entire  unwillingness  to  hear  them;  but 
others  were  desirous  that  the  life  of  the  love  they  had  contracted 
in  the  icorld,  might  be  taken  away  from  them;  and  that  angelic 
life,  the  life  of  heaven,  might  be  infused  in  its  place.  This  was 
permitted ;  but  when  the  life  of  their  love  was  taken  away, 
they  lay  as  if  dead,  and  deprived  of  all  their  faculties. 
From  this  it  was  manifest  that  no  one's  life  can  possibly  be 
11  F 


122  LIFE   AND   WRITINGS    OF 

changed  after  death,  that  evil  life  can  not  be  changed  into 
good  life,  nor  the  life  of  an  infernal  into  that  of  an  angel ; 
because  every  spirit  is  from  head  to  foot  of  the  same  quality 
as  his  love,  and  therefore  of  the  same  quality  as  his  life;  and 
consequently  to  transmute  his  life  into  its  opposite  is  to 
destroy  him  altogether."  All  this  goes  to  confirm  the  Lord's 
declaration  before  quoted,  "  Except  a  man  be  born  again,  he 
can  not  see  the  kingdom  of  God."  On  no  other  terms  can 
heavenly  bliss  be  gained. 

We  now  come  to  speak  of  the  "World  of  Spirits,  which 
Swedenborg  thus  defines:  "The  world  of  spirits  is  neither 
heaven  nor  hell,  but  an  intermediate  place  or  state  between 
both,  into  which  man  enters  immediately  after  death;  and 
then  after  a  certain  period,  the  duration  of  which  is  deter- 
mined by  the  quality  of  his  life  in  the  world,  he  is  either 
elevated  into  heaven,  or  cast  into  hell. 

"The  spirits  in  the  Avorld  of  spirits  are  immensely  nume- 
rous, because  that  world  is  the  general  assembly  of  all  imme- 
diately after  their  resurrection,  and  all  are  examined  there 
and  prepared  for  their  final  abode;  but  the  length  of  their 
sojourn  in  that  world  is  not  in  all  cases  the  same.  Some 
only  enter  it,  and  are  immediately  taken  up  into  heaven,  or 
cast  down  into  hell;  some  remain  there  a  few  weeks,  and 
others  several  years,  but  none  (since  the  Last  Judgment,) 
more  than  thirty  years." 

A  belief  in  the  existence  of  an  intermediate  state  has  been 
entertained  in  all  times  and  churches,  except  among  Pro- 
testants, who,  in  their  anxiety  to  divest  themselves  of  every 
remnant  of  Popery,  rejected  the  doctrine  entirely,  through 
aversion  to  the  follies  of  Purgatory.  A  return  to  the  truth 
is  however  slowly  taking  place;  not  a  few  Protestant  divines 
having  expressed  their  faith  in  the  existence  of  Hades,  or 
the  intermediate  state  alluded  to  in  the  literal  sense  of  Scrip- 
ture. But  the  world  of  spirits  is  not  to  be  thought  of  as  a 


EMANUEL   SWEDENBORG.  123 

revived  idea  of  Purgatory.  The  soul  of  no  man  is  changed 
in  the  world  of  spirits.  "  As  the  tree  falls  so  it  lies."  The 
discipline  of  this  life  is  perfected  at  death,  and  its  oppor- 
tunities never  return.  The  world  of  spirits  is  a  place  where 
the  externals  of  man  are  brought  into  correspondence  with 
his  internals;  for  no  one,  either  in  heaven  or  in  hell,  is 
allowed  to  have  a  divided  mind,  understanding  one  thing 
and  willing  another.  What  any  one  wills,  he  must  under- 
stand, and  what  he  understands  he  must  will ;  therefore  he  who 
wills  good  in  heaven,  must  understand  truth;  and  he  who 
wills  evil  in  hell,  must  understand  falsities.  On  this  account 
also,  falses  are  removed  from  the  good  in  the  world  of  spirits, 
and  there  are  given  them  truths  which  agree  and  harmo- 
nize with  their  good ;  but  truths  are  removed  from  the  evil, 
and  they  take  to  themselves  falses  which  agree  and  harmo- 
nize with  their  evil.  Let  us  explain  this  subject  further. 

AVe  suppose  the  generality  of  our  readers  will  admit  that 
countless  thousands  of  good  men  and  women  among  the 
Muhommedans,  Chinese,  Hindoos,  and  all  the  heathen  na- 
tions, who  live  according  to  the  measure  of  their  light,  are 
saved  and  taken  to  heaven.  But  it  is  very  evident  that  they 
can  not  go  to  heaven  carrying  with  them  false  notions  on 
religious  subjects,  and  knowing  nothing  of  that  good  Lord 
into  whose  kingdom  they  are  about  to  pass.  They  must  be 
instructed.  They  must  have  errors  removed  from  their 
minds,  and  truths  implanted  in  their  stead.  Time  is  re- 
quired to  effect  these  changes,  and  the  world  of  spirits  is  the 
school  in  which  the  process  is  accomplished.  Instruction  in 
truth  is  readily  received  by  the  simply  good ;  and  after  being 
enlightened  and  purified  from  falsity,  they  are  led  to  their 
eternal  homes  among  the  blessed — to  those  of  a  disposition 
and  order  of  mind  like  themselves. 

Then,  again,  among  Christians,  there  are  many  who  die 
with  slight  failings  pertaining  to  them,  with  infirmities  of 


124  LIFE    AND    WRITINGS    OF 

temper,  with  bad  habits  of  one  kind  and  another;  yet  who  are 
really  sound-hearted  and  good  men.  Their  lot  can  not  be 
hell;  yet  with  these  flaws  in  their  character,  their  presence 
in  heaven  could  not  be  pleasant,  because  their  state  of  mind 
is  at  variance  with  the  perfect  order  and  peace  of  heaven. 
Such,  then,  remain  in  the  world  of  spirits,  passing  through 
trials,  and  temptations,  and  sufferings,  until  they  reject  all 
that  is  disorderly  and  impure.  The  processes  by  which  this 
removal  of  external  evils  is  accomplished,  are  frequently 
extremely  painful,  and  extend  over  many  years.  Their 
removal  might  with  less  difficulty  have  been  accomplished 
in  the  present  life.  The  Lord  warns  us  of  this  in  these 
words:  "Agree  with  thine  adversary  quickly,  while  thou  art 
in  the  way  with  him ;  lest  at  any  time  the  adversary  deliver 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  thou  be  cast  into  prison.  Verily  I  say  unto  thee,  Thou 
shalt  by  no  means  come  out  thence  till  thou  hast  paid  the 
uttermost  farthing."  Matthew  v.  25,  26.  Our  adversary  is 
the  truth.  Truth  is  ever  an  adversary  to  the  evil.  Elijah 
the  prophet  represented  the  Divine  Truth.  When  he  ap- 
proached the  wicked  Ahab,  Ahab  cried:  "Hast  thou  found 
me,  O  mine  enemy?"  "In  the  way  with  him"  is  in  the 
present  life;  and  the  "prison"  is  the  world  of  spirits,  often 
so  called  in  the  Word,  out  of  which  we  shall  not  be  delivered 
until  entirely  divested  of  selfish  affections,  and  false  principles 
of  thought.  How  practical,  thus  viewed,  becomes  our  Lord's 
advice!  But  without  a  knowledge  of  the  world  of  spirits, 
and  the  spiritual  sense  of  Scripture,  it  is  quite  mystical  and 
unintelligible. 

There  are  many  in  the  Christian  world  who  have  con- 
firmed their  minds  in  false  ideas  on  many  religious  doctrines. 
With  such  erroneous  ideas  they  can  not  enter  heaven,  where 
truth  alone  prevails.  They  therefore  remain  in  the  world 
of  spirits  until,  through  instruction,  they  see  and  reject  the 


EMANUEL    SWEDEXBORG.  125 

false  persuasions  they  had  contracted  on  earth.  In  some 
cases,  where  false  doctrine  has  been  deeply  reasoned  upon, 
and  ground,  as  it  were,  into  the  mind,  the  process  of  its 
removal  and  rejection  is  attended  with  deep  and  prolonged 
Buffering. 

As  the  good  reject  all  false  ideas  in  the  world  of  spirits, 
so  the  evil  cast  off  all  true  ones.  It  may  be  asked,  Why? 
Why  should  bad  be  made  worse?  Bad  is  not  made  worse. 
It  is  for  the  peace  of  the  evil  themselves  that  they  should  be 
divested  of  all  truth.  The  presence  of  truth  with  the  wicked 
only  adds  to  their  torment  by  the  continual  protest  it  makes 
against  their  sin.  It  is  also  well  that  the  evil  lose  all  truth, 
for  the  sake  of  the  good,  whom  they  might  trouble  and 
disturb  through  the  power  that  truth  would  afford  them  to 
assume  an  angelic  appearance;  to  become  wolves  in  sheep's 
clothing;  or  as  Paul  states  it,  "Satan  transforming  himself 
into  an  angel  of  light."  Hypocrites,  who  have  used  truth 
to  subserve  their  own  selfish  ends,  remain  longer  than  others 
in  the  world  of  spirits,  and  endure  much  suffering  ere  they 
allow  their  means  of  subtlety  and  mischief  to  depart  from 
them.  The  process  of  divesting  the  evil  of  the  truths  they 
possess,  is  described  by  the  Lord  in  these  words:  "Take 
heed,  therefore,  how  ye  hear:  for  whosoever  hath,  to  him 
shall  be  given;  and  whosoever  hath  not,  from  him  shall  be 
taken  even  that  which  he  seemeth  to  have."  Luke  viii.  18. 
Wliat  is  heard  is  truth.  The  good  alone  have  truth,  for 
their  goodness  loves  truth,  and  cherishes  it.  Truth  thus 
loved,  multiplies ;  therefore  it  is  said,  "  more  shall  be  given." 
The  bad  may  have  truth  in  their  memory,  may  use  it  for 
selfish  purposes,  and  talk  much  about  it;  nevertheless  it  is 
not  theirs.  Their  internal  evil  hates  it.  "  Every  one  that 
doeth  evil  hateth  the  light;"  and  in  the  future  life  the  truth 
which  he  seemed  to  have,  is  taken  from  him.  How  just, 
and  at  the  same  time  how  merciful,  is  this  judgment! 
11  * 


126  LIFE    AND    WRITINGS    OF 

Hell  is  the  congregation  of  all  evil  spirits.  As  there  are 
many  heavens,  so  likewise  there  are  many  hells.  As  the 
inhabitants  of  heaven  are  arranged  from  similarity  of  good- 
ness and  truth,  so  the  inhabitants  of  hell  are  arranged  from 
similarity  of  evil  and  falsity.  The  hells  are  arranged  so 
distinctly  according  to  the  differences  of  evil,  that  nothing 
more  orderly  and  distinct  can  be  conceived.  The  Lord, 
speaking  through  David,  says:  Psalm  Ixxxvi.  13:  "Thou 
hast  delivered  my  soul  from  the  lowest  hell"  Thus  from 
Scripture  we  derive  a  direct  proof,  if  proof  were  wanted, 
of  the  gradations  of  evil.  There  are  several  other  texts  to 
the  same  effect. 

The  scenery  of  hell,  like  that  of  heaven,  is  in  perfect 
correspondence  with  the  states  of.  those  there.  It  is  an 
outbirth  from  the  minds  of  its  inhabitants;  and  as  they  are 
deformed  and  full  of  every  pollution,  so  their  scenery  is  full 
of  horrors  and  things  abominable.  "In  hell  there  is  no  sun, 
but  the  inhabitants  roam  in  darkness  corresponding  to 
themselves,  for  they  are  darkness:  their  light  is  artificial,  as 
of  coal  fires,  meteors,  ignes  fatui,  and  the  lights  of  night. 
They  inhabit  scenery  of  which  they  are  the  souls,  as  bogs, 
fens,  tangled  forests,  caverns,  dreary  deserts,  charred  and 
ruined  cities.  In  the  milder  hells,  there  appear,  as  it  were, 
rude  cottages,  which  are  in  some  cases  contiguous,  and 
resemble  the  streets  and  lanes  of  a  city.  Within  the  houses 
infernal  spirits  are  engaged  in  continual  quarrels,  enmities, 
blows,  and  violences,  while  the  streets  and  lanes  are  full 
of  robberies  and  depredations.  The  inhabitants  are  at 
continual  war,  hating  and  tormenting  one  another,  and  the 
cruelties  they  practice  are  indescribable."  "It  is  impossible 
to  give  a  description  of  the  horrible  forms  of  the  spirits 
of  hell.  No  two  are  alike,  although  there  is  a  general 
likeness  in  those  who  are  in  the  same  evil.  They  are  forms 
of  contempt  of  others,  of  menace  against  those  who  do  not 


EMANUEL   SWEDENBORG.  127 

pay  them  respect,  of  hatreds  of  various  kinds,  and  of  revenge ; 
and  in  these  forms,  outrage  and  cruelty  are  transparent 
from  within;  but  when  others  commend,  venerate,  and 
worship  them,  their  faces  are  drawn  up,  and  have  an 
appearance  of  gladness  arising  from  delight.  Some  of  their 
faces  are  direful  and  void  of  life,  like  corpses;  some  are 
black,  and  others  fiery,  like  torches;  others  are  disfigured 
by  pimples,  warts,  and  ulcers ;  and  frequently  no  face  appears, 
but  instead  of  a  face  something  hairy  and  bony,  and  some- 
times nothing  but  teeth.  Their  bodies  are  monstrous,  and 
their  speech  is  the  speech  of  anger,  of  hatred,  of  revenge; 
for  every  one  speaks  from  his  own  false,  and  the  tone  of  his 
voice  is  from  his  own  evil.  In  a  word  they  are  all  images 
of  their  own  hell." 

"  And  does  Swedenborg  relate  such  horrors  ?"  some  may 
ask.  For  facts,  we  answer,  Swedenborg  is  not  to  blame. 
Like  the  Israelites  of  old,  we  would  fain  have  our  prophets 
"  speak  unto  us  smooth  things."  Let  us  rid  ourselves  of  all 
morbid  delicacy,  and  seek  to  know  the  truth.  We  should 
all  do  well  to  peruse  witli  patience  those  pages  wherein  our 
author  narrates  the  horrors  of  hell,  so  that  we  may  see,  shun, 
and  detest  the  evils  which  make  hell.  It  is  well  that  every 
man  should  know  whither  his  lust,  his  pride,  his  avarice, 
or  auger,  is  leading  him.  If  he  shudder,  it  is  for  his  eternal 
good. 

The  universal  hell,  like  heaven,  is  as  one  man, — not  of 
beauty,  as  heaven,  but  a  hideous  monster.  In  its  collective 
capacity,  it  is  the  Devil  and  Satan ;  the  Devil  is  the  name 
of  its  evil,  and  Satan  is  the  name  of  its  falsity.  There  is 
no  individual  evil  spirit  ruling  hell,  and  bearing  either  of 
those  names.  An  enlightened  view  of  Scripture  confirms 
this  doctrine  in  every  point,  and  rids  us  of  the  innumerable 
absurdities  which  the  commonly  received  theory  in  regard  to 
the  Devil  involves.  .  There  is  no  spirit  in  hell  who  was  not 


128  LIFE    AND    WRITINGS    OF 

once  a  man  on  earth.  There  is  no  spirit  in  hell  who  was 
ever  an  angel  in  heaven.  The  Lord  himself  rules  the  hells, 
and  by  all  means  possible  restrains  their  violence  and  miti- 
gates their  suffering. 

Some  people  believe  that  God  turns  away  his  face  from 
man,  rejects  him,  and  casts  him  into  hell,  and  that  he  is 
angry  with  him  on  account  of  his  evils ;  and  others  go  still 
further,  and  affirm  that  God  punishes  man,  and  brings  evil 
upon  him.  They  also  confirm  this  opinion  from  the  literal 
sense  of  the  Word,  in  which  expressions  occur  that  appear 
to  sustain  it.  But  these  opinions  are  formed  through  igno- 
rance of  the  real  sense  of  these  passages,  and  from  a  blind 
neglect  of  others,  the  literal  sense  of  which  teaches  that  God 
is  goodness  and  mercy  itself,  and  that  fury  is  not  in  him. 
Isaiah  xxvii.  4.  True  doctrine  declares  that  the  Lord  never 
turns  away  his  face  from  man,  never  rejects  him,  never  casts 
any  one  into  hell,  and  is  never  angry.  The  Lord  is  contin- 
ually withdrawing  man  from  evil  and  leading  him  to  goed ; 
but  man's  freedom  is  never  taken  away.  If  man  will  love 
evil  and  uill  do  perversely,  the*Lord  does  not  prevent. 
That  man  should  go  to  hell  is  at  variance  with  the  Divine 
design;  but  to  infringe  man's  freedom  would  be  to  destroy 
his  life  and  take  from  him  all  that  is  human,  reducing  him 
to  the  level  of  a  machine  or  a  brute.  Those  who  are  in 
hell,  cast  themselves  down  thither,  and  keep  themselves 
where  they  are.  "  This  is,"  as  Wilkinson  says,  "  the  last 
dogma  of  free  will, — that  of  a  finite  being  perpetuating  for 
ever  his  own  evil,  standing  fast  to  selfishness  without  end, 
excluding  Omnipotence  in  all  its  dispensations,  and  making 
the  'will  not'  into  an  everlasting  'cannot,'  to  maintain  itself 
out  of  heaven,  and  contrary  to  heaven." 

This  is  a  very  brief  abstract  of  the  leading  ideas  in  Swe- 
denborg's  wondrous  treatise  on  Heaven  and  Hell.  We  are 
well  aware  how  far  short  it  falls  of  doing  full  justice  to  the 


EMANUEL   SWEDENBORG.  129 

work.  Let  us  hope  that  what  has  been  said  may  induce 
some  to  make  a  personal  acquaintance  with  it ;  and  then  they 
will  understand  the  difficulties  we  labor  under  in  condens- 
ing Avithin  a  few  pages  its  multitudinous  facts  and  closely 
linked  logic. 

It  remains  only  to  add,  that  the  treatise  on  Heaven  and 
Hell  has  been  translated  into  English,  French,  and  German. 
The  English  editions  have  been  many,  and  in  some  cases 
large.  The  latest  may  be  accepted  as  a  sign  of  the  times, 
being  in  the  form  of  an  eighteen-penny  volume,  a  second 
edition  of  which  has  been  called  for.  We  lay  no  claim  to  the 
gift  of  prophecy,  but  we  feel  certain  that  the  time  is  coming 
when  Swcdenborg's  "  Heaven  and  Hell "  will  be  the  most 
popular  and  extensively  read  of  religious  books. 

F* 


130  LIFE   AND   WRITINGS   OP 


CHAPTER  XIV. 

The  White  Horse — The  Earths  in  the  Universe — The  New  Jerusalem 
and  its  Heavenly  Doctrine. 

1.  THE  treatise  on  the  White  Horse  mentioned  in  the 
Apocalypse,  forms  a  tract  of  about  twenty  pages.  It  is  an 
exposition  of  the  spiritual  sense  of  Revelation  xix.  11-16. 
It  is  shown  that  by  the  heavens  being  opened,  the  White 
Horse,  and  its  rider,  are  represented  the  Lord  and  his  Word, 
and  the  quality  of  those  to  whom  the  internal  truth  of  the 
Word  is  revealed.  The  particulars  of  the  text  are  all  gone 
into  and  expounded,  and  copious  references  made  to  the 
Arcana  Coelestia  for  fuller  details.  It  is  to  be  noted  that 
voluminous  as  are  Swedcnborg's  theological  works,  that  they 
form  one  harmonious  whole  bound  together  in  the  unity  of 
truth,  and  mutually  confirming  each  other.  Literature,  we 
believe,  contains  no  example  of  so  great  a  mass  of  writing 
permeated  with  such  a  consistent  spirit,  and  so  little  af- 
fected by  the  author's  humors  and  fluctuations  of  mood. 
So  far  does  this  uniform  spirit  extend,  that,  had  it  been  pos- 
sible, we  might  imagine  his  many  volumes  had  been  struck 
out  of  thought  in  one  short  day,  instead  of  being  written 
continuously  through  a  course  of  nearly  thirty  years. 

In  this  small  treatise  we  have  a  list  of  the  books  in  our 
Bible  which  form  the  true  Word  of  God.  They  are,  in  the 
Old  Testament,  the  five  books  of  Moses ;  the  book  of  Joshua ; 
the  book  of  Judges ;  the  two  books  of  Samuel ;  the  two  books 
of  Kings;  the  Psalms  of  David;  the  Prophets,  Isaiah,  Jere- 


EMANUEL   SWEDENBOKG.  131 

miah,  the  Lamentations,  Ezeldel,  Daniel,  Hosea,  Joel, 
Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Habakkuk,  Zepha- 
niah,  Haggai,  Zechariah,  Malachi;  and,  in  the  New  Testa- 
ment, the  four  Evangelists,  Matthew,  Mark,  Luke,  and 
John :  and  the  Revelation.  The  rest  have  not  the  internal 
sense,  and  are  not  to  be  regarded  as  a  part  of  the  inspired 
Word.  We  shall  have  to  speak  of  the  plenary  inspiration 
of  the  Word,  when  we  come  to  Swedenborg's  treatise  on  the 
Sacred  Scripture,  and  show  how  broad  is  the  line  of  dis- 
tinction between  the  Word  of  God  and  the  writings  of  men. 
It  requires  but  a  slight  acquaintance  with  the  doctrine  of 
correspondences,  to  perceive  that  this  distinction  between  the 
books  contained  within  the  covers  of  the  authorized  version 
of  the  Bible  is  not  arbitrary;  that  it  is  a  distinction  as 
marked  and  visible  as  that  between  God  and  man,  or  nature 
and  art.  Apart,  however,  from  the  doctrine  of  correspon- 
dences, the  distinction  may  be  sustained  by  the  authority  of 
the  Jews,  and  the  indirect  testimony  of  many  of  the  Fathers 
of  the  Christian  Church,  coupled  with  numerous  natural 
reasons  founded  on  a  critical  examination  of  style,  etc. 

"  The  book  of  Job,"  says  Swedenborg,  "  was  a  book  of  the 
Ancient  Church,"  and  therefore,  with  the  exception  of  the 
first  chapters  of  Genesis,  is  the  oldest  portion  of  the  Bible.  It 
has  a  kind  of  internal  sense,  but  not  like  that  of  the  Word. 

The  exclusion  of  the  Epistles  from  the  Books  of  the 
Word,  is  perhaps,  to  a  new  reader,  the  most  startling  of 
Swedenborg's  announcements.  For  this  exclusion  and  its 
reasons,  we  will  simply  quote  his  own  words.  Writing  to 
Dr.  Beyer,  he  says:  "With  regard  to  the  writings  of  St. 
Paul,  and  the  other  Apostles,  I  have  not  given  them  a  place 
in  my  'Arcana  Coelestia,'  because  they  are  dogmatic  writings 
merely,  and  are  not  written  in  the  style  of  the  Word,  as  are 
those  of  the  Prophets,  of  David,  of  the  Evangelists,  and  of 
the  Revelation  of  St.  John.  The  style  of  the  Word  consists 


132  LIFE    AND    WRITINGS   OP 

throughout  in  correspondences,  and  thence  effects  immediate 
communication  with  heaven ;  but  the  style  of  these  dogmatic 
writings  is  quite  different,  having,  indeed,  communication 
with  heaven,  but  only  mediately  or  indirectly.  The  reason 
why  the  Apostles  wrote  in  this  style,  was,  that  the  First 
Christiar.  Church  was  then  to  begin  through  them;  conse- 
quently, the  *ame  style  as  is  used  in  the  Word  would  not 
have  been  proper  for  such  doctrinal  tenets,  which  required 
plain  and  simple  language,  suited  to  the  capacities  of  all 
readers.  Nevertheless,  the  writings  of  the  Apostles  are  very 
good  books  for  the  Church,  inasmuch  as  they  insist  on  the 
doctrine  of  charity,  and  faith  from  charity,  as  strongly  as  the 
Lord  himself  has  done  in  the  Gospels,  and  the  Revelation  of 
St.  John,  as  will  appear  evidently  to  any  one  who  studies  these 
writings  with  attention." 

2.  The  treatise  on  the  "  Earths  in  the  Universe"  is  formed 
from  several  of  those  portions  of  the  "Arcana  Coelestia," 
occurring  between  the  chapters,  expository  of  the  spiritual 
sense  of  Genesis  and  Exodus.  It  forms  a  pamphlet  of  about 
fifty  pages. 

Many  and  prolonged  have  been  the  discussions  as  to 
whether  other  planets  are,  like  our  own,  the  abodes  of  human 
beings.  Great  as  has  been  the  progress  of  astronomical 
science,  the  learned  are  yet  far  from  being  unanimous  on 
the  question,  as  is  evident  from  the  recent  controversy  be- 
tween Prof.  Whewell  and  Sir  David  Brewster.  Swedenborg 
does  not  entertain  us  with  prolix  reasonings  as  to  whether  or 
not  the  earths  of  the  universe  are  inhabited.  That  was  a 
question  far  too  trivial  for  his  masculine  understanding. 
He  saw  that  these  vast  spaces  were  not  formed  by  the  Lord, 
except  for  the  highest  end,  the  creation  of  a  heaven  of  intel- 
ligent human  beings,  capable  of  satisfying  the  infinite  de- 
sires of  Divine  Love.  The  earths  of  the  universe  are  peo- 
pled even  as  our  own  globe,  or  are  in  course  of  preparation 


EMAXUEL    SWEDEXBORG.  133 

for  it.  Any  other  view  than  this  is  unworthy  of  acceptance, 
and  dishonorable  to  the  highest  truths  of  reason  and  revela- 
tion. 

Swedenborg  was  permitted  to  see,  and  hold  converse  with, 
the  inhabitants  of  other  earths ;  and  most  interesting  are 
his  relations  concerning  them.  Wilkinson  aptly  remarks 
that  the  work  now  under  consideration  "  may  be  character- 
ized as  a  Report  on  the  Religion  of  the  Universe."  Swe- 
denborg tells  us  that  the  dwellers  in  these  distant  spheres 
think  of  the  Lord  and  worship  him.  He  describes  the 
quality  of  their  love  and  wisdom,  and  how  they  conduct 
themselves  toward  each  other.  It  is  a  pleasant  thought  that 
the  people  of  this  world  are  the  worst  of  humanity,  the 
most  sensual,  and  the  least  abounding  in  true  intelligence 
and  spirituality.  In  other  words  there  is  sin,  and  its  conse- 
quent suffering,  arising  from  the  same  cause  as  with  us ;  but 
it  is  not  so  deep  nor  so  wide  spread.  The  fact  of  the  Divine 
Incarnation  is  likewise  known  in  other  worlds,  and  is  re- 
garded as  the  great  truth  of  faith. 

Swedenborg  affirms  that  the  moon  is  inhabited.  We  know 
that  even  those  scientific  men  who  hold  to  the  doctrine  of  a 
plurality  of  worlds,  do  not  believe  in  the  habitability  of  the 
moon;  because,  say  they,  it  lacks  alike  water  and  atmos- 
phere. To  say  that  it  has  no  atmosphere  is  very  unphilo- 
sophical.  The  atmosphere  may  not  be  of  the  same  density 
as  that  of  our  earth ;  but  that  it  should  have  no  sphere  or 
aura  around  it,  we  cannot  for  a  moment  believe.  Sweden- 
borg tells  us  that  the  Lunarians  are  dwarfs,  like  boys  of 
seven  years  old,  with  robust  bodies  and  pleasant  countenances. 
They  do  not  speak  from  their  lungs,  on  account  of  the  at- 
tenuated nature  of  their  atmosphere,  but  from  a  quantity 
of  air  collected  in  the  abdomen. 

It  is  but  just  to  state  that  Swedenborg  speaks  of  Saturn 
as  the  outermost  planet  of  the  solar  system,  he  not  being 

12 


134  LIFE    AND    WRITINGS    OF 

permitted  to  anticipate  Herschel  or  Neptune.  An  opponent 
might  make  merry  over  this,  and  say :  "  Don't  you  see  that 
Swedenborg  was  but  a  dreamer  ?  How  could  he  know  aught 
of  the  inhabitants  of  other  earths  when  he  did  not  even 
know  that  beyond  Saturn  rolled  two  immense  worlds  ?"  We 
reply,  that  it  would  have  been  disorderly  for  him  to  have 
become  possessed  of  such  knowledge  by  spiritual  means.  "  But 
how  so?"  Because  it  would  have  compelled  belief  in  the  spi- 
ritual doctrines  he  taught,  without  due  thought  and  examina- 
tion, as  soon  as  science  had  established  the  existence  of  these 
orbs;  because  miracles  and  prophecy  are  not  permitted  in  these 
times,  for  they  force  and  destroy  man's  freedom.  How  easy  it 
would  be  for  the  Lord  to  witness  to  the  truth  of  His  Word  by 
supernatural  signs  in  the  natural  world !  Yet  he  does  not, 
although  belief  in  his  Word,  and  life  according  to  it,  is  es- 
sential to  man's  highest  happiness.  Belief  so  induced  would 
be  worthless,  because  compelled.  It  may  be  said  that  this 
is  mere  special  pleading ;  but  it  is  not  so.  The  laws  laid 
down  in  a  later  work  of  Swedenborg's,  on  the  "  Divine 
Providence,"  fortify,  in  a  most  rational  manner,  the  truth 
as  we  have  endeavoured  to  set  it  forth.  It  is  also  to  be  re- 
marked that  natural  truth  must  be  discovered  by  its  appro- 
priate means, — natural  investigation.  It  was  necessary  that 
Swedenborg  should  be  skilled  in  all  natural  science  previous 
to  his  illumination,  so  that  he  might  possess  a  basis  for 
many  spiritual  facts  which  could  neither  have  been  ex- 
pressed nor  made  intelligible  without  at  the  same  time  giving 
their  correspondence  in  nature.  It  would  have  been  alto- 
gether contrary  to  the  Divine  order  to  have  taken  Sweden- 
borg in  his  early  youth  and  ignorance,  and,  making  him  a 
seer,  have  communicated  natural  truth  to  him  in  a  super- 
natural manner. 

3.  "  The  New  Jerusalem  and  its  Heavenly  Doctrine"  is  a 
brief  exposition  of  the  leading  truths  of  the  New  Church. 


EMANUEL    S1VEDENBORG.  135 

After  each  of  its  chapters  follow  references,  (in  some  cases 
more  extensive  than  the  chapter  itself,)  to  the  "Arcana 
Coelestia."  These  references,  so  numerous  in  Swedenborg's 
•writings,  do  not  form  a  dry  and  unreadable  index,  but  may 
be  looked  on  as  a  series  of  precepts  pertaining  to  moral  and 
spiritual  life.  Were  we  gathering  a  volume  of  gems  of 
thought,  we  should  find  an  abundance  to  suit  our  purposes 
in  these  references. 

This  work  has  been  printed  as  a  cheap  pamphlet.  We 
know  of  no  other  work  which  could  more  appropriately  be 
placed  hi  the  hands  of  a  stranger  desiring  to  know,  without 
much  reading,  the  nature  of  those  doctrines  which  Sweden- 
borg  was  commissioned  to  reveal  to  the  world. 


136  LIFE   AND   WRITINGS   OF 


CHAPTER  XV. 
Anecdotes. 

THE  trite  observation  that  the  lives  of  literary  men  are 
devoid  of  those  incidents  which  make  up  a  stirring  and 
lively  biography,  applies  -with  great  truth  to  the  career  of 
Swedenborg.  His  quiet  and  unostentatious  life  afforded  but 
few  materials  for  anecdotes  ;  hence  we  have  but  faint  traces 
of  his  outward  course.  While  writing  the  works  we  have 
just  noticed,  from  1747  to  1758,  the  principal  portion  of 
his  time  must  have  been  passed  in  London.  Few  men  in 
those  days  were  capable  of  sympathy  or  communion  with 
the  elevated  and  spiritualized  mind  of  Swedenborg.  Yet 
thpugh  living  as  it  were  alone,  he  could  not  have  been  mel- 
ancholy or  desolate.  Under  the  care  and  guidance  of  the 
Lord,  favored  with  the  company  and  converse  of  angels, 
and  enjoying  the  consciousness  of  fulfilling  high  and  holy 
duties,  he  had  every  reason  to  be  the  cheerful  and  contented 
man  that  contemporary  testimony  represents  him.  His 
evenings  he  used  often  to  spend  with  his  printer,  Mr.  Hart, 
of  Poppin's  court,  Fleet  street.  Mrs.  Lewis,  his  publisher's 
wife,  knew  him,  and  "thought  him  a  good  and  sensible 
man,  but  too  apt  to  spiritualize  things."  Beyond  a  few 
particulars  such  as  these,  we  know  nothing  of  his  private 
life. 

On  the  19th  of  July,  1759,  we  find  Swedenborg  at  Gotten- 
burg.  Here  occurred  the  following  circumstance,  of  which 
Immanuel  Kant,  the  celebrated  transcendentalist,  is  the 
narrator. 


EMANUEL    SWEDENBORG.  137 

"On  Saturday,  at  4  o'clock,  P.  M.,"  says  Kant,  "when 
Swcdenborg  arrived  at  Gottenburg  from  England,  Mr.  Wil- 
liam Castel  invited  him  to  his  house,  together  with  a  party 
of  fifteen  persons.  About  6  o'clock,  Swedenborg  went  out, 
and  after  a  short  interval  returned  to  the  company,  quite 
pale  and  alarmed.  He  stated  that  a  dangerous  fire  had  just 
broken  out  in  Stockholm,  at  Sundermalm,  (distant  three 
hundred  miles  from  Gottenburg,)  and  that  it  was  spreading 
very  fast.  He  was  restless,  and  went  out  often.  He  said 
that  the  house  of  one  of  his  friends,  whom  he  named,  was 
already  in  ashes,  and  that  his  own  was  in  danger.  At  8 
o'clock,  after  he  had  been  out  again,  he  joyfully  exclaimed: 
'Thank  God!  the  fire  is  extinguished  the  third  door  from 
my  house.'  This  news  occasioned  great  commotion  among 
the  company.  It  was  announced  to  the  governor  the  same 
evening.  The  next  morning,  Swedenborg  was  sent  for  by 
the  governor,  who  questioned  him  concerning  the  disaster. 
Swedenborg  described  the  fire  precisely,  how  it  had  begun, 
in  what  manner  it  had  ceased,  and  how  long  it  had  continued. 
On  the  same  day  the  news  was  spread  through  the  city;  and 
as  the  governor  had  thought  it  worthy  of  attention,  the 
consternation  was  considerably  increased,  as  many  were  in 
trouble  on  account  of  their  friends  and  property,  which 
might  have  been  involved  in  the  disaster.  On  Monday 
evening,  a  messenger  arrived  at  Gottenburg,  who  was 
despatched  during  the  time  of  the  fire.  In  the  letters 
brought  by  him,  the  fire  was  described  precisely  in  the 
manner  stated  by  Swedenborg.  On  Tuesday  morning,  a 
royal  courier  arrived  at  the  governor's  with  the  melancholy 
intelligence  of  the  fire,  of  the  loss  it  had  occasioned,  and 
of  the  houses  damaged  and  ruined,  not  in  the  least  differing 
from  that  which  Swedenborg  had  given  the  moment  it  had 
ceased:  the  fire  had  been  extinguished  at  8  o'clock. 

"What,"  continues  Kant,  "can  be  brought  forward  against 
12  » 


138  LIFE    AND    WRITINGS    OF 

the  authenticity  of  this  occurrence?  My  friend  who  wrote 
this  to  me,  has  not  only  examined  the  circumstances  of  this 
extraordinary  case  at  Stockholm,  but  also,  about  two  months 
ago,  at  Gottenburg,  Avhere  he  is  acquainted  with  the  most 
respectable  houses,  and  where  he  could  obtain  the  most 
authentic  and  complete  information,  as  the  greatest  part 
of  the  inhabitants,  who  are  still  alive,  were  witnesses  to  the 
memorable  occurrence." 

This  narrative  is  taken  from  a  letter  written  by  Kant,  in 
1768,  to  Charlotte  de  Knobloch,  a  lady  of  quality.  Kant, 
it  may  be  remarked,  was  no  adherent  of  Swedenborg's. 
Two  years  before  writing  this  letter,  he  had  attacked  him  in 
a  small  work  entitled,  "  Dreams  of  the  Great  Seer  Illustrated 
by  Dreams  of  Metaphysics."  Received  from  such  a  source, 
we  can  entertain  no  doubt  as  to  the  truth  of  the  story. 

At  home,  in  Stockholm,  Swedenborg  did  not  fail  to  excite 
much  curiosity  and  attention,  and  his  conduct  and  deport- 
ment were  carefully  watched.  It  was  observed  that  he 
seldom  went  to  church,  or  received  the  sacrament.  This 
was  owing  partly  to  the  contrariety  of  the  Lutheran  doctrine 
to  his  own  views,  and  partly,  Robsahm  says,  to  the  disease 
of  the  stone,  which  troubled  him.  In  1760,  two  bishops,  his 
relations,  remonstrated  with  him  in  a  friendly  manner  upon 
his  remissness.  He  answered,  that,  religious  observances 
were  not  so  necessary  for  him  as  for  others,  as  he  was 
associated  with  angels.  They  then  represented  that  his 
example  would  be  valuable,  by  which  argument  he  suffered 
himself  to  be  persuaded.  A  few  days  previously  to  receiving 
the  sacrament,  he  asked  his  old  domestics  to  whom  he  should 
resort  for  the  purpose,  for  "he  was  not  much  acquainted 
with  the  different  preachers."  The  elder  chaplain  was  men- 
tioned. Swedenborg  objected  that  "he  was  a  passionate 
man  and  a  fiery  zealot,  and  that  he  had  heard  him  thunder- 
ing from  the  pulpit  with  little  satisfaction."  The  assistant 


EMANUEL    SWEDENBORG.  139 

chaplain  was  then  proposed,  who  was  not  so  popular  with 
the  congregation.  Swedenborg  said,  "I  prefer  him  to  the 
other,  for  I  hear  that  he  speaks  what  he  thinks,  and  by  this 
means  has  lost  the  good-will  of  his  people,  as  generally 
happens  in  this  world."  Accordingly  he  took  the  sacrament 
from  this  curate. 

"In  general,"  says  Robsahm,  "Swedenborg  would  not 
enter  into  dispute  on  matters  of  religion.  If  he  was  necessi- 
tated to  defend  himself,  he  did  it  with  mildness  and  in  a  few 
words;  but  if  any  one  would  not  be  convinced,  and  became 
warm  in  argument,  he  retired,  saying,  'Read  my  writings 
attentively  and  without  prejudice;  they  will  answer  you  in 
my  stead,  and  will  afford  you  reason  to  change  your  ideas 
and  opinions  on  such  things.' 

"He  used,  at  first,  freely  to  speak  of  his  visions  and 
spiritual  explications  of  the  Scriptures ;  but  as  this  displeased 
the  clergy,  who  proclaimed  him  a  heretic  and  madman,  he 
resolved  to  be  less  communicative  of  his  knowledge  in 
company,  or,  at  least,  more  cautious,  lest  the  censorious 
should  have  room  to  blame  what  they  could  not  comprehend 
like  himself.  I  once,"  says  Robsahm,  "addressed  the  rector 
of  the  parish  where  he  lived,  an  old  and  respected  clergyman, 
asking  him  what  he  thought  of  Swedenborg's  visions  and 
explanations  of  the  Bible.  The  venerable  man  answered: 
'  God  alone  can  judge  of  this ;  but  I  can  not  think  him  to  be 
such  a  person  as  many  do;  I  have  myself  conversed  with 
him,  and  in  company  where  we  have  been  together,  and  I 
have  found  him  to  be  a  good  and  a  holy  man.' 

"It  was  remarkable  that  Swedenborg  never  endeavored 
to  persuade  any  person  to  receive  his  opinions.  He  was  in 
nowise  led  by  that  self-love  which  is  observable  in  those  who 
publish  now  opinions  concerning  church  doctrines;  neither 
did  he  seek  to  make  many  proselytes,  not  even  communi- 
cating his  thoughts  and  sentiments,  except  to  those  whom  he 


140  LIFE   AND   WRITINGS    OF 

thought  virtuous,  disposed  to  hear  them  with  moderation, 
capable  of  comprehending  them,  and  lovers  of  truth. 

"  It  is  a  very  singular  circumstance,"  continues  Robsahm, 
"  that  all  who  have  read  the  writings  of  Swedenborg,  with  a 
desire  to  refute  them,  have  finished  the  attempt  by  adhering 
to  his  sentiments."  This  assertion  must  be  received,  how- 
ever, with  qualification. 

Though  busied  with  the  composition  of  his  works,  and  im- 
mersed in  spiritual  contemplations,  Swedenborg  was  not  for- 
getful of  the  world  and  of  his  duties  to  his  country.  In 
1761  he  took  part  in  the  Swedish  Diet  or  Parliament. 
Three  of  his  memorials  or  addresses  to  the  Diet,  are  pre- 
served. In  the  first  of  these  he  congratulates  the  House 
upon  its  meetings,  and  counsels  the  redress  of  all  grievances 
which  cause  disaffection.  In  the  second  he  advocates  an 
xlliance  with  France  instead  of  England  from  prudential 
motives,  at  the  same  time  strongly  protesting  against  the  evil 
of  despotic  governments,  and  the  danger  to  liberty  in  the 
extension  of  the  Roman  Catholic  faith.  The  third  memo- 
rial is  on  the  subject  of  finance.  Count  Hopken,  the  Swe- 
dish prime  minister  at  that  time,  leaves  on  record  that  "  the 
most  solid  memorials,  and  the  best  penned,  at  the  Diet  of 
1761,  on  matters  of  finance,  were  presented  by  Swedenborg; 
in  one  of  which  he  refuted  a  large  work  in  4to  on  the  same 
subject,  quoted  the  corresponding  passages  of  it,  and  all  in 
less  than  one  sheet."  He  was  likewise  a  member  of  the 
secret  committee  of  the  Diet,  an  office  to  which  only  the 
most  sage  and  virtuous  were  elected.  Consider,  reader,  for 
a  moment,  the  dignity,  the  wisdom,  and  the  abounding  com- 
mon sense  which  must  have  permeated  the  whole  being  of 
Swedenborg,  to  enable  him  to  live  down  the  obloquy  at- 
tached to  the  name  of  a  "  ghost-seer,"  and  be  received  with 
high  favor  and  acceptance  by  men  of  the  world,  sceptical 
and  sensual ! 


EMANUEL    SWEDENBORG.  141 

Soon  afterwards  Swedenborg  left  Stockholm ;  and  we  find 
him  in  July,  1762,  at  Amsterdam.  Jung  Stilling  received 
from  a  friend  the  following  interesting  anecdote  respecting 
him  at  this  time.  "  I  was  in  Amsterdam,"  says  he,  "  in 
1762,  in  a  company  in  which  Swedenborg  was  present,  on 
the  very  day  that  Peter  III.,  Emperor  of  Russia,  died.  In 
the  midst  of  our  conversation  his  countenance  changed,  and 
it  was  evident  that  his  soul  was  no  longer  there,  and  that 
something  extraordinary  was  passing  in  him.  As  soon  as 
he  came  to  himself  again,  he  was  asked  what  had  happened 
to  him.  He  would  not  at  first  communicate  it ;  but  at 
length,  after  having  been  repeatedly  pressed,  he  said :  '  This 
very  hour,  the  Emperor  Peter  III.  has  died  in  his  prison,' 
mentioning  at  the  same  time  the  manner  of  his  death. 
'  Gentlemen  will  please  to  note  down  the  day,  that  they  may 
be  able  to  compare  it  with  the  intelligence  of  his  death  in 
the  newspapers.'  The  newspapers  subsequently  announced 
the  Emperor's  death  as  having  taken  place  on  that  dav." 


142  LIFE   AND   WRITINGS   OF 


CHAPTER   XVI. 
Doctrines  of  the  I/ord — Tlie  Sacred  Scripture,  Faith,  and  Life. 

IN  1763,  Swedenborg  published,  at  Amsterdam,  the  fol- 
lowing works: — 1.  The  Doctrine  of  the  New  Jerusalem 
respecting  the  Lord ;  2.  The  Sacred  Scripture ;  3.  Faith ;  4. 
Life;  5.  Continuation  respecting  the  Last  Judgment  and 
the  Destruction  of  Babylon;  and  6.  Angelic  Wisdom  con- 
cerning the  Divine  Love  and  the  Divine  Wisdom.  We  will 
now  speak  of  these  works  seriatim. 

1.  The  Doctrine  of  the  New  Jerusalem  concerning  the 
Lord,  is  a  small  treatise:  but  within  its  limits  is  concentrated 
so  much  light  and  rationality,  that  Ave  might  say  the  question 
it  deals  with  was  finally  settled,  did  we  not  too  well  know 
the  perversity  and  pertinacity  of  theological  error,  in  closing 
the  mind  against  the  perception  of  truth,  though  it  were 
manifested  with  angelic  wisdom. 

The  great  truth  in  the  treatise  is  the  Supreme  Divinity  of 
the  Lord  Jesus  Christ.  This  truth  is  brought  forth  from  the 
collation  of  nearly  every  passage  of  Scripture  which,  in  the 
literal  sense,  bears  upon  the  subject.  It  is  shown,  by  an  in- 
vincible logic,  that  there  is  but  one  God;  and  that,  in  the 
Bible  itself,  the  doctrine  of  three  persons  in  the  Godhead  is 
not  to  be  found.  It  is  then  shown  that  God  the  Lord,  in 
the  fullness  of  time,  came  to  earth,  and  put  on  human  nature, 
or  became  incarnate.  The  object  sought  to  be  effected  by 
the  incarnation,  was  the  salvation  of  man.  From  the  days 
of  Adam,  mankind  had  been  treading  a  downward  path. 


EMANUEL   SWEDENBORG.  143 

Through  wickedness,  all  true  faith  and  spirituality  had  per 
islied.  Hell  had  drawn  near  to  men,  even  to  the  possession 
of  their  bodies,  as  we  read  in  the  Gospels.  Isaiah  describes 
the  state  of  mankind  thus:  "Hell  hath  enlarged  herself, 
and  opened  her  mouth  without  measure."  Humanity  was 
thus  hastening  to  destruction,  and  final  extinction.  But  the 
Lord  Jehovah  interposed.  Clothing  himself  with  an  arm 
of  flesh,  he  met  the  powers  of  hell  on  their  own  ground ; 
and  rendering  himself  accessible  to  their  attacks,  in  a  series 
of  the  most  direful  temptation-combats,  He  reduced  Hell  to 
order,  and  redeemed  mankind  forever  from  the  absolute  do- 
minion of  devils.  But  this  was  not  all.  The  human  nature 
that  the  Lord  had  assumed,  full  of  hereditary  corruption, 
was  taken  from  the  race  of  Jewish  kings,  the  most  depraved 
and  perverted  to  be  found  on  earth.  He  purified,  glorified, 
and  made  it  divine,  ascending  with  it  to  heaven.  The  new 
influences  flowing  through  the  medium  of  this  Divine  Hu- 
manity, are  called  the  Holy  Spirit.  Of  the  truth  of  this  we 
have  the  most  convincing  proof  in  John  vii.  39,  where  it  is 
said,  "  the  Holy  Ghost  was  not  yet,  because  Jesus  was  not  yet 
glorified." 

From  this  it  is  very  evident  that  the  Trinity  is  not,  as 
commonly  taught,  a  Trinity  of  persons,  but  of  principles. 
In  ourselves  we  see  a  finite  image  of  this  Divine  and  Infinite 
Trinity.  The  soul  of  man  may  be  taken  as  the  representa- 
tive of  Jehovah;  his  body  represents  the  Divine  Humanity, 
or  Jesus  Christ;  and  his  action  or  influence  on  others  cor- 
responds to  the  Holy  Spirit.  Regarded  in  this  light,  that 
most  mystical  and  incomprehensible  dogma  of  three  Persons, 
and  yet  one  God,  is  annihilated,  and  we  come  into  the  en- 
joyment of  a  faith  at  once  scriptural,  intelligible,  and 
rational.  It  is  impossible  for  us  here  to  go  into  the  details 
of  this  doctrine,  or  give  even  an  outline  of  its  proofs.  To 
aii  earnest  seeker  after  truth  we  can  conceive  no  pleasure 


144  LIFE   AND    WRITINGS    OF 

exceeding  an  acquaintance  with  this  treatise  on  the  Lord. 
If,  especially,  he  has  vexed  and  worn  himself  in  reading  the 
profitless  controversies  and  lucubrations  of  learned  divines 
on  the  Trinity,  his  fretted  and  heated  mind  will  experience 
a  spiritual  relief  similar  to  the  natural  one  which  results 
when  patience  has  become  exhausted  in  vain  endeavors  to 
unfasten  a  lock,  and  a  skilled  mechanic  draws  near,  takes 
the  work  out  of  our  hands,  and  with  dexterity  and  ease  ac- 
complishes the  task  in  a  moment.  Swedenborg  lays  his 
hand  on  the  tangled  mass  of  mysticism  and  perverted  Scrip- 
ture, and  straightway  the  Gordian  knot  is  untied.  The 
simplicity  of  explanation  fills  us  with  amazement,  and  we 
wonder  that  it  was  never  done  before. 

2.  The  Doctrine  of  the  New  Jerusalem  respecting  the 
Sacred  Scripture,  next  demands  our  attention.  The  primary 
truth  of  this  treatise  is,  that  the  Sacred  Scripture,  «ir  the 
Word,  is  Divine  Truth  itself,  thus  the  Lord  himself^  Let 
us  see  how  this  can  be. 

We  are  too  apt  to  abstract  books  from  their  authors,  and 
to  regard  them  as  matters  impersonal, — as  type  and  paper 
merely.  Now  this  is  a  childish  error,  and  a  proof  of  the 
loose  and  external  way  in  which  we  are  accustomed  to  think. 
When  I  speak,  or  write,  I  manifest  spiritual  influences;  and 
the  force  of  these  influences  is  proportionate  to  my  earnest- 
ness, and  their  effect  is  proportionate  to  the  state  of  reception 
of  my  hearers.  Words  are  thus  perceived  to  be  the  repre- 
sentatives of  spiritual  forces.  The  action  of  spirit  on  spirit 
is  inappreciable  by  the  senses;  but  could  we  look  behind  the 
vail  of  nature  when  a  crowd  or  a  congregation  is  swayed 
hither  and  thither  by  the  speech  of  one  man,  we  should  see 
that  the  influence  exerted  was  as  real  and  actual  as  muscu- 
lar force.  From  this  we  learn  that  words  are  not  mere 
sounds,  but  are  the  sheaths  or  cases  of  spiritual  life,  and  on 
this  ground  we  at  once  see  the  force  of  the  Lord's  declara- 


EMANUEL   SWEDENBORG.  145 

tion,  "  The  words  that  I  speak  unto  you,  they  are  spirit,  and 
they  are  life."  John  vi.  63. 

When  we  think  of  the  Lord's  words,  we  must  conjoin  with 
the  thought  an  idea  of  the  Divine  Nature  and  Attributes. 
The  Lord's  speech  being  the  manifestation  of  His  life,  must 
partake  of  its  every  quality,  thus  of  infinity  and  of  inde- 
pendence of  time,  and  consequently  of  adaptation  to  every 
possible  condition  of  mind,  for  infinity  includes  all.  Bear- 
ing these  facts  in  mind,  we  can  easily  perceive  how  true  it  is 
that  the  Word  is  the  Lord  Himself. 

But  while  the  AVord  in  its  inmost  is  the  Lord,  and  is  thus 
infinite,  yet  as  apprehended  by  man,  who  is  finite,  it  neces- 
sarily wears  a  finite  aspect.  It  is  plain  that  as  man's  ideas 
become  sensualized  and  bound  down  to  matter,  his  view  of 
the  Divine  Truth,  or  Word,  must  involve  many  illusions; 
true,  certainly,  in  relation  to  him,  but  very  far  removed  from 
the  absolute  Divine  Truth.  Now  the  literal  sense  of  the 
Word,  as  we  read  it  in  our  Bibles,  is  the  presentation,  if  we 
may  so  phrase  it,  of  the  aspect  of  the  Lord  to  the  natural 
man,  whose  senses  constitute  his  court  of  appeal.  The  Jews, 
to  whom  the  Word  in  its  literal  sense  was  delivered,  were 
just  such  men. 

Above  this  natural  state  of  mind,  there  are  two  marked 
grades  of  intelligence — the  spiritual  and  celestial.  To  these, 
the  Lord's  words  bear  a  far  wider  meaning,  and  are  more 
fully  instinct  with  the  glory  of  the  Divine  Wisdom,  and  the 
warmth  of  the  Divine  Love. 

It  is  thus  said  that  the  Word  of  God  has  three  senses — 
the  natural,  the  spiritual,  and  the  celestial.  We  attribute 
these  senses  to  the  Word :  more  correctly  we  should  charge 
them  to  the  universal  human  mind,  whose  capacity  of  re- 
ception they  .express.  To  no  two  men,  or  angels,  does  the 
Lord, — or  in  fact  anything, — bear  precisely  the  same  appear- 
ance, or  suggest  the  same  meaning. 
13  Q  • 


146  LIFE   AND   WRITINGS    OF 

These  three  grades,  separated  by  discrete  degrees,  make 
up  the  universe  of  humanity ;  and  the  enlightened  eye  of  the 
true  philosopher  may  trace  in  every  object  of  external  crea- 
tion an  image  and  representation  of  them.  But  space  for- 
bids further  explanation  on  this  head ;  our  author's  reasoning 
is,  moreover,  so  closely  linked  as  to  admit  of  no  curtailment. 
Suffice  to  say,  that  after  demonstrating  the  existence  of  an 
internal  sense  in  the  Scripture,  he  proceeds  to  show  the  many 
uses  of  the  literal  sense,  and,  at  the  same  time,  the  manifold 
abuses  to  which  it  is  liable,  when  the  laws  by  which  it  is 
written  are  not  understood. 

Accepting  the  sublime  philosophy  of  this  treatise,  we  find 
in  it  a  perfect  refuge  from  the  attacks  of  the  sceptic,  and 
discover  a  thousand  reasons  for  one  we  had  before,  for  loving 
God's  Holy  Book,  trusting  in  its  wisdom,  and  committing 
our  lives  to  its  guidance. 

3.  The  Doctrine  of  Faith  of  the  New  Jerusalem,  may  be 
best  understood  by  a  few  extracts  from  the  treatise  itself. 
Swedenborg  writes :  "  The  idea  attached  to  the  term  faith  at 
the  present  day  is  this,  that  it  consists  in  thinking  a  thing  to 
be  so,  because  it  is  taught  by  the  church,  and  because  it  does 
not  fall  within  the. scope  of  the  understanding.  For  it  is 
usual  with  those  who  inculcate  it,  to  say,  'You  must  believe, 
and  not  doubt.'  If  you  answer:  'I  do  not  comprehend  it,' 
it  is  replied:  'That  is  the  very  circumstance  which  makes  a 
doctrine  an  object  of  faith.'  Thus  the  faith  of  the  present 
day  is  a  faith  in  what  is  not  known,  and  may  be  called  a 
blind  faith:  and  as  being  the  dictate  of  one  person  abiding 
in  the  mind  of  another,  it  is  a  historical  faith.  But  this  is 
not  spiritual  faith. 

"  Genuine  faith  is  an  acknowledgment  that  a  thing  is  so, 
because  it  is  true.  For  he  who  is  in  genuine  faith  thinks 
and  speaks  to  this  eifect: — 'This  is  true;  and  therefore  I 
believe  it.'  For  faith  is  the  assurance  with  which  we  e  nbrace 


EMANUEL    SWEDENBOBG.  147 

that  which  is  true;  and  that  which  is  true  is  the  proper 
object  of  faith.  A  person  of  this  character,  also,  if  he  does 
not  comprehend  a  sentiment,  and  see  its  truth,  will  say:  'I 
do  not  know  whether  this  is  true  or  not;  therefore  I  do  not 
yet  believe  it.  How  can  I  believe  what  I  do  not  compre- 
hend? Perhaps  it  may  be  false.' 

"But  the  common  language  is,  that  nobody  can  compre- 
hend things  of  a  spiritual  or  theological  nature,  because  they 
transcend  our  natural  faculties.  Spiritual  truths,  however, 
are  as  capable  of  being  comprehended  as  natural  truths. 
The  reason  that  spiritual  things  admit  of  being  comprehenedd, 
is,  because  man,  as  to  his  understanding,  is  capable  of  being 
elevated  into  the  light  of  heaven,  in  which  light  no  other 
objects  appear  than  such  as  are  spiritual. 

"Hence  now  it  is  that  those  who  are  in  the  spiritual 
affection  of  truth,  enjoy  an  internal  acknowledgment  of  it. 
As  the  angels  are  in  that  affection,  they  utterly  reject  the 
tenet  that  the  understanding  ought  to  be  kept  in  subjection 
to  faith :  for  they  say,  '  How  can  you  believe  a  thing,  when 
you  do  not  see  whether  it  is  true  or  not?'  And  should  any 
one  affirm  that  what  he  advances  must  nevertheless  be 
believed,  they  reply:  'Do  you  think  yourself  a  God,  that  I 
am  to  believe  you?  or  that  I  am  mad,  that  I  should  believe 
an  assertion  in  which  I  do  not  see  any  truth?  If  I  must 
believe  it,  cause  me  to  see  it.'  The  dogmatizer  is  thus 
constrained  to  retire.  Indeed,  the  wisdom  of  the  angels 
consists  solely  in  this,  that  they  see  and  comprehend  what 
they  think. 

"  There  is  a  spiritual  idea  of  which  few  have  any  knowledge, 
which  enters  by  influx  into  the  minds  of  those  who  are  hi 
the  affection  of  truth,  and  dictates  interiorly  whether  the 
thing  which  they  are  hearing  or  reading  is  true  or  not.  In 
this  idea  are  those  who  read  the  Word  in  illumination  from 
the  Lord.  To  be  in  illumination  is  to  be  in  perception. 


148  LIFE   AND    WRITINGS    OF 

Those  who  are  in  this  illumination  are  said  to  be  taught 
of  Jehovah,  and  of  them  it  is  said  in  Jeremiah:  'Behold, 
the  days  come  that  I  will  make  a  new  covenant: — this  shall 
be  the  covenant, — I  will  put  my  law  in  their  inward  parts, 
and  write  it  in  their  hearts;  and  they  shall  teach  no  more 
every  man  his  neighbor,  and  every  man  his  brother,  saying, 
Know  ye  the  Lord;  for  they  shall  all  know  me.'  xxxi.  31, 
33,  34. 

"  From  these  considerations  it  is  plain  that  faith  and  truth 
are  one.  This  also  is  the  reason  that  the  ancients,  who  were 
more  accustomed  to  think  of  truth  from  affection  than  the 
moderns,  instead  of  faith  used  the  word  truth:  and  for  the 
same  reason,  in  the  Hebrew  language,  truth  and  faith  are 
expressed  by  one  and  the  same  word,  amuna,  or  amen. 

"If  any  one  thinks  with  himself,  or  says  to  another,  'Who 
can  have  that  internal  acknowledgment  of  truth  wlrich  is 
faith?  I  can  not.'  I  will  tell  him  how  he  may.  Shun 
evils  as  sins,  and  apply  to  the  Lord ;  then  you  will  have  as 
much  as  you  desire." 

•  Such  then  is  the  New  Church  doctrine  of  faith.  Faith  is 
the  perception  and  acknowledgment  of  truth  from  a  right 
understanding  of  it.  True  faith  is  something  that  grows. 
It  is  not  the  gift  of  a  moment.  It  is  attained  by  leading  a 
good  life,  and  through  obedience  to  the  truth  so  far  as  we 
know  it.  In  the  course  of  time  we  find  that  a  pure  life  is 
clearing  our  spiritual  vision,  and  extending  its  range.  Spir- 
itual truths  which  we  had  laid  up  in  our  memories,  and 
perhaps  fancied  that  we  had  believed,  are  brought  forth,  are 
seen  in  new  and  striking  light,  are  elevated  into  the  under- 
standing, and  are  in  reality  believed.  Thus  a  living  faith  is 
attained.  This  doctrine  finds  a  Divine  seal  in  these  words 
of  the  Lord:  "If  any  man  will  do  his  will,  he  shall  know 
of  the  doctrine,  whether  it  be  of  God."  John  vii.  17. 

The  remainder  of  this  little  treatise  is  taken  up  with  an 


EMANUEL    SWEDENBORG.  149 

exposure  of  the  fallacies  involved  in  the  common  doctrines 
of  faith  prevailing  in  the  Protestant  and  Roman  Catholic 
churches.  Faith  separated  from  charity,  is  proved  to  have 
no  existence,  because  evil  can  by  no  possibility  love  truth. 
Spiritual  and  Divine  Truth  may,  it  is  true,  be  reasoned 
upon,  defended,  and  expounded,  by  wicked  men,  for  the 
promotion  of  their  own  selfish  ends;  but  internally  they  are 
hi  deep  hatred  and  denial  of  them,  and  in  the  other  life  their 
detestation  of  them  causes  them  to  cast  them  forth  even 
from  the  memory.  Thus  the  wicked  have  no  faith  and  no 
truth. 

4.  The  treatise  on  the  Doctrine  of  Life  is  a  brief  and 
compendious  exposition  of  the  nature  of  that  life  which  leads 
to  heaven  and  happiness.  In  the  first  place,  it  asserts  that 
all  religion  has  relation  to  life,  and  that  the  life  of  religion  is 
to  do  good;  agreeable  to  the  Lord's  saying:  "He  that  hath 
my  commandments  and  keepeth  them,  he  it  is  that  loveth 
me."  John  xiii.  17.  It  is  then  shown  that  no  one  can  do 
good,  which  is  really  good,  from  himself,  as  is  taught  in 
John,  where  we  read:  "A  man  can  receive  nothing,  except 
it  be  given  him  from  heaven,"  iii.  27;  and  again :  "  He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit;  for  without  me  ye  can  do  nothing;" — "He  that  abideth 
in  me,  and  I  in  him,  the  same  bringeth  forth  much  fruit," 
signifies  that  all  good  is  from  the  Lord ;  fruit  signifies  good : 
"  without  me  ye  can  do  nothing,"  signifies  that  no  one  can 
do  good  from  himself. 

Now,  it  may  be  asked,  "  Why  can  a  man  not  do  good  of 
himself?"  For  this  simple  reason,  that,  as  there  is  no  good- 
ness out  of  the  Lord,  if  man  does  good,  his  power  and  dis- 
position to  do  it  must,  in  all  certainty,  be  derived  from  the 
Lord  alone.  Man,  in  his  highest  state,  is  but  a  medium  for 
the  manifestation  of  the  Divine  Life  or  Goodness.  Yet 
while  only  a  medium,  he  must  act  in  freedom,  as  of  himself! 

13  * 


150  LIFE   AND   WRITINGS    OF 

The  appearance  is  that  the  good  he  does  is  self-originated,  and 
born  of  his  own  will ;  and  this  appearance  can  never  be  re- 
moved, because  on  it  depends  his  freedom  of  action.  Man 
must  subdue  all  tendencies  to  spiritual  pride  arising  there- 
from, by  habitual  reference  to  the  truth  that  the  Lord  is  all 
in  all ;  and  that  if  he  has  done  good,  or  been  useful,  he  has 
been  indebted  for  the  motive  as  well  as  for  the  wisdom,  to 
the  Divine  Mercy  alone;  as  Paul  said  to  the  Philippians: 
"For  it  is  God  which  worketh  in  you  both  to  will  and  to  do 
of  his  good  pleasure."  ii.  15.  While  thus  saved  by  the  Di- 
vine Mercy,  through  a  good  life,  and  brought  into  spiritual 
health  by  obedience  to  divine  laws,  man  has  no  reason  what- 
ever to  boast,  or  to  take  credit  to  himself  for  his  bliss  and 
salvation.  The  advocates  of  justification  and  salvation  by 
faith  alone,  charge  spiritual  pride  and  merit,  as  a  necessity, 
upon  all  who  believe  that  heaven  and  its  happiness  are 
attained  through  the  regenerative  influence  of  a  good  life ; 
but  this  accusation  falls  to  the  ground  when  it  is  acknow- 
ledged that  the  power  to  lead  a  good  life  is  the  continual 
gift  and  inspiration  of  God.  If  man  would  only  think 
truly,  he  would  see  that  humility  is  the  acknowledgment  of 
the  grand  primal  truth  of  existence,  that  nothing  we  have 
or  can  do  that  is  good,  is  of  ourselves,  but  solely  of  the 
Lord;  and  that  just  as  we  are  left  to  ourselves  and  our  own 
wisdom,  we  do  evil,  and  perpetrate  folly  and  mischief.  Sal- 
vation through  a  good  life,  when  thus  rightly  stated  and 
understood,  is  seen  to  involve  nothing  of  merit,  but  only  the 
strongest  reasons  for  gratitude,  humility,  and  worship. 


EMA3STUEL   SWEDENBORG.  151 


CHAPTER  XVII. 

Hie  Divine  J.nvc  and  Dirinc  Wisdom  —  Tlie  Continuation  of  the  Last 


THE  treatise  on  the  Divine  Love  and  Wisdom,  is  a  book 
which,  when  mastered,  affords  a  key  to  the  whole  philosophy 
of  the  New  Church,  and  to  a  rational  understanding  of  all 
the  writings  of  Swedenborg.  When  we  say  this,  it  will  be 
easily  understood  that  it  is  not  a  book  to  be  read  in  a  few 
hours,  or  hastily  glanced  over.  Every  page  is  pregnant  with 
thought,  and  many  of  its  paragraphs  might  be  expanded 
into  volumes.  It  is  a  book  which,  full  of  thought  on  the 
deepest  subjects,  demands  an  exercise  of  like  thought  on  the 
part  of  its  reader;  and  if  he  has  patience,  and  a  simple  love 
of  truth  for  its  own  sake,  happy  will  he  be  when  he  has 
made  himself  familiar  with  the  divine  thoughts  which,  like 
stars,  gem  every  page  of  this  matchless  treatise. 

The  book  is  divided  into  five  Parts.  The  First  Part  sets 
forth,  in  the  simplest  language,  the  doctrine  of  the  Divine 
Nature.  The  Lord's  essence  is  shown  to  be  Infinite  Love, 
and  its  manifestation  to  be  Infinite  Wisdom.  It  is  proved 
that  the  Divine  Love  is  the  only  life  in  the  universe,  and 
that  in  God  "all  things  live,  move,  and  have  their  being." 
The  Lord  is  also  proved  to  be  very  and  essential  Man,  yet 
above  and  independent  of  all  space  and  time,  filling  all 
epaccs  of  the  universe  without  space,  and  all  time  without 
time;  and  being  in  the  greatest  and  the  least  things  evermore 
the  same.  These  statements  may  appear  inconsequential, 


152  LIFE   AND   WRITINGS    OF 

but  in  our  limited  space,  we  can  not  explain  more  fully. 
We  could  not  give  the  proofs  satisfactorily,  without  quoting 
the  volume  itself.  Argument  is  so  linked  to  argument,  that 
they  hardly  admit  of  separation. 

The  Second  Part  of  the  work  treats  of  the  sun  of  heaven, 
and  the  sun  of  our  world.  It  is  shown  that  from  the  Lord 
flows  a  Divine  Sphere,  which  appears  in  the  spiritual  world 
as  a  sun.  From  its  heat,  angels  and  man  have  their  love, 
and  from  its  light  their  wisdom,  thus  their  life.  This  sun  is 
not  God,  but  it  is  the  first  proceeding  from  the  Divine  Love 
and  the  Divine  Wisdom  of  God-Man.  By  means  of  this 
sun  the  Lord  created  the  universe  and  all  things  in  it.  The 
sun  of  the  natural  world  is  pure  fire,  and  therefore  dead ;  and 
since  nature  derives  its  origin  from  that  sun,  it  also  is  dead. 
Without  two  suns,  the  one  living  and  the  other  dead,  there 
could  be  no  creation.  The  end  of  creation  is,  that  all  things 
may  return  to  the  Creator,  and  conjunction  may  exist  in  its 
ultimates. 

Part  Third  declares  that  in  the  spiritual  world  there  are 
atmospheres,  waters  and  earths,  as  in  the  natural  world;  but 
that  the  former  are  spiritual,  whereas  the  latter  are  natural. 
We  are  then  introduced  to  the  doctrine  of  degrees — a  doc- 
trine A\  hich  must  be  studied  and  understood,  before  any  one 
can  with  justice  speak  of  Sweden borg;  for  it  is  a  doctrine 
which  lies  at  the  basis  of  that  peerless  spiritual  philosophy 
of  which  he  was  the  promulgator.  All  that  we  can  do  here 
in  the  way  of  exposition,  is  to  quote  the  heads  of  his  articles 
which  express  the  truth  far  more  lucidly  than  we  could  do. 

"There  are  three  degrees  of  Love  and  wisdom,  and  thence 
degrees  of  heat  and  light,  and  degrees  of  atmosphere.  De- 
grees are  of  two  kinds,  degrees  of  altitude  and  degrees  of 
latitude.  The  degrees  of  altitude  are  homogeneous,  and 
one  derived  from  the  other  in  a  series,  like  end,  cause,  and 
effect.  The  first  degree  is  in  all  the  subsequent  degrees. 


EMANUEL    SWEDENBORG.  153 

All  perfections  increase  and  ascend  with  degrees,  and  accord- 
ing to  degrees.  In  successive  order  the  first  degree  consti- 
tutes the  highest,  and  the  third  the  lowest ;  but  in  simulaneous 
order,  the  first  degree  constitutes  the  inmost,  and  the  third 
the  outmost.  The  ultimate  degree  is  the  complex,  continent, 
and  basis,  of  the  prior  degrees.  The  degrees  of  altitude  in 
their  ultimate,  are  in  their  fullness  and  power.  There  are 
degrees  of  both  kinds  in  the  greatest  and  least  of  all  created 
things.  There  are  three  infinite  and  uncreated  degrees  of 
altitude  in  the  Lord,  and  three  finite  and  created  degrees  in 
man.  These  three  degrees  of  altitude  are  in  every  man 
from  his  birth,  and  may  be  opened  successively,  and  as  they 
are  opened,  a  man  is  in  the  Lord,  and  the  Lord  in  him. 
Spiritual  light  flows  into  man  by  three  degrees,  but  not 
spiritual  heat,  except  so  far  as  he  avoids  evils  as  sins,  and 
looks  to  the  Lord.  If  the  superior  of  spiritual  degree  is  not 
opened  in  a  man,  he  becomes  natural  and  sensual.  The 
natural  degree  of  the  human  mind,  considered  in  itself,  is 
continuous,  but  by  correspondence  with  the  two  superior  de- 
grees, while  it  is  elevated,  it  appears  as  if  it  were  discrete. 

"  The  natural  mind,  being  the  tegument  and  continent  of 
the  higher  degrees  of  the  human  mind,  is  a  re-agent ;  and  if 
the  superior  degrees  are  not  opened,  it  acts  against  them,  but 
if  they  are  opened,  it  acts  with  them.  The  abuse  of  the  fa- 
culties which  are  proper  to  man,  called  rationality  and  lib- 
erty, is  the  origin  of  evil.  A  bad  man  may  enjoy  these  two 
faculties  as  well  as  a  good  man;  but  a  bad  man  abuses 
them  to  confirm  evils  and  falses,  while  a  good  man  uses 
them  to  confirm  goods  and  truths.  Evils  and  falses,  when 
confirmed,  remain ;  and  become  parts  of  a  man's  love  and 
life.  The  things  which  become  parts  of  a  man's  love  and 
thence  of  his  life,  are  communicated  hereditarily  to  his 
offspring. 

"All  these  evils  and  consequent  falses,  both  hereditary  and 
G» 


154  LIFE   AND   WRITINGS   OF 

acquired,  reside  in  the  natural  mind.  Evils  and  falses  are 
entirely  opposed  to  goods  and  truths;  because  evils  and 
iULscs  are  diabolical  and  infernal,  and  goods  and  truths  are 
divine  and  heavenly.  The  natural  mind,  which  is  in  evils 
and  falses,  is  a  form  and  image  of  hell,  and  descends  by 
three  degrees.  These  three  degrees  of  the  natural  mind, 
which  is  an  image  and  form  of  hell,  are  opposed  to  the  three 
degrees  of  the  spiritual  mind,  which  is  a  form  and  image  of 
heaven:  thus  the  natural  mind  which  is  a  hell,  is  incom- 
plete opposition  to  the  spiritual  mind  which  is  a  heaven. 
All  things  of  the  three  degrees  of  the  natural  mind,  are 
included  in  works,  which  are  performed  by  acts  of  the 
body." 

Part  Fourth  teaches  that  the  Lord  from  eternity,  who  is 
Jehovah,  created  the  universe  and  all  things  therein  from 
Himself,  and  not  from  nothing ;  this  would  not  have  been 
possible  if  the  Lord  were  not  a  Divine  Man ;  He  from  'him- 
self producing  the  sun  of  the  spiritual  world,  and  by  it  cre- 
ating all  things.  In  the  substances  and  matters  of  which 
earths  consist,  there  is  nothing  of  the  Divine  in  itself;  but 
still  they  are  from  the  Divine  in  itself.  All  created  things 
in  the  created  universe,  viewed  from  uses,  represent  man  in 
an  image ;  this  testifies  that  God  .  is  Man.  All  things  cre- 
ated by  the  Lord  are  uses ;  and  they  are  uses  in  the  order, 
degree,  and  respect,  in  which  they  have  relation  to  man, 
and  by  man  to  the  Lord  their  Creator.  Evil  uses  were  not 
created  by  the  Lord,  but  originated  together  with  hell,  after 
man's  fall.  The  visible  things  in  the  created  universe  testify 
that  nature  has  produced  nothing,  and  does  produce  no- 
thing ;  but  that  the  Divine  has  produced  and  does  produce 
all  things  from  Himself,  and  through  the  spiritual  world. 

Part  Fifth  is  devoted  to  a  description  of  man's  spiritual 
nature.  It  is  shown  that  "  the  Lord  has  formed  and  created 
in  man  two  receptacles  and  habitations  for  Himself,  called 


EMANUEL    SWEDENBORG.  155 

the  will  and  the  understanding;  the  will  for  His  Divine 
Love,  and  the  understanding  for  His  Divine  Wisdom.  The 
will  and  understanding  are  in  the  brains,  in  the  whole  and 
every  part  thereof,  and  thence  in  the  body,  in  the  whole  and 
every  part  thereof.  There  is  a  correspondence  of  the  will 
with  the  heart,  and  of  the  understanding  with  the  lungs; 
and  all  things  that  can  be  known  of  the  will  and  under- 
standing, or  of  love  and  wisdom,  consequently  all  that  can 
be  known  of  man's  soul,  may  be  known  from  the  correspon- 
dence of  the  heart  with  the  will,  and  of  the  understanding 
with  the  lungs." 

There  are  many  volumes  in  the  world  whose  thinly  spun 
thought,  spread  over  page  after  page,  it  would  be  easy  to 
condense  into  one  brief  paragraph ;  but  the  treatise  on  the 
Divine  Love  and  "Wisdom  is  not  such  a  work.  It  is  one  of 
those  rare  books  which  suggest  and  expand  thought,  but  can 
bear  no  abridgment  or  compression.  We  have  well  studied 
it,  but  do  not  expect  to  finish  it  during  our  life  on  earth. 
Time  was,  when,  immersed  in  man  made  systems  of  faith, 
and  wont  to  walk  abroad  in  the  green  fields  and  woods,  by 
the  sea-side,  and  on  the  mountains — we  found  it  difficult,  nay 
we  should  rather  say  impossible,  to  see  the  God  we  read  of 
in  our  books,  and  thought  of  in  our  chamber,  to  be  the  same 
kind  Father  to  whom  those  wide  and  beauteous  scenes  owed 
their  existence.  Justification  by  faith — Jerusalem — the  Jews 
— ephod  and  teraphim — the  Temple,  and  the  sacrifice — 
seemed  to  have  no  connection  with  the  landscape,  the  wind, 
the  falling  rain,  the  flowing  river,  and  the  broad  and  limit- 
less ocean.  We  knew  it  should  not  be  so.  If  the  Bible 
were  God's  book,  it  must  have  some  closer  affinity  with  his 
great  work  of  nature.  We  knew  that  one  Lord  was  over 
all,  and  that  this  disunity  should  by  no  means  exist.  Much 
mental  pain  and  travail  were  our  portion.  The  easy  sooth- 
gayings  of  Atheism  beguiled  us.  We  "  wandered  iu  the 


156  LIFE   AND   WRITINGS    OF 

wilderness  in  a  solitary  way,  and  found  no  city  (doctrine) 
to  dwell  in."  We  longed  for  the  rest  of  Zion.  "We  sighed 
not  in  vain.  The  divine  philosophy  of  this  precious  book 
was  revealed  to  us,  and  we  knew  the  blessing  of  a  faith 
which  finds  a  confirmation  in  every  item  and  phase  of  crea- 
tion, and  makes  the  Bible  and  nature  evermore  at  one,  each 
confirming  and  illustrating  the  other.  It  gave  to  life  new 
aims  and  aspects.  It  brought  a  mental  peace  we  had 
never  hoped  to  enjoy,  and  we  went  on  our  journey  of  life 
rejoicing. 

"The  Continuation  of  the  Last  Judgment,"  is  a  small 
pamphlet  forming  a  supplement  to  the  treatise  on  the  Last 
Judgment,  with  which  it  is  now  generally  published.  It 
contains  a  very  interesting  account  of  the  Last  Judgment 
upon  the  Reformed.  By  the  Reformed,  upon  whom  the 
Last  Judgment  was  effected,  Swedenborg  means  those  who 
professed  a  belief  in  God,  read  the  Word,  heard  sermons, 
partook  of  the  sacrament  of  the  Supper,  yet  lived  in  all 
manner  of  evils.  Living  like  Christians  in  externals,  and 
outwardly  in  unity  with  heaven,  while  inwardly  united  with 
hell,  they  were  permitted  after  death  to  form  societies,  and 
to  live  as  in  the  world ;  and  by  arts  unknown  in  the  world, 
to  cause  splendid  appearances,  and  by  this  means  to  persuade 
themselves  and  others  that  they  were  in  heaven.  From  this 
outward  appearance,  therefore,  they  called  their  societies 
heavens.  The  heavens  and  the  lands  in  which  they  dwelt, 
are  understood  by  the  "former  heaven,  and  the  former  earth, 
which  passed  away."  Rev.  xxi.  7. 

At  the  time  of  the  Last  Judgment,  the  hypocrisy  of  these 
spirits  was  revealed  in  the  light  of  heaven,  and  the  simple 
good  with  whom-  they  had  associated,  separated  themselves 
with  horror  from  them.  No  longer  able  to  simulate  Chris- 
tian lives,  they  rushed  with  delight  into  evils  and  Crimea 
of  every  description,  openly  appeared  as  devils,  and  found 


EMANUEL   SWEDENBORQ.  157 

for  themselves  the  hells  corresponding  to  their  loves.  At 
the  same  time  all  the  splendid  appearances  they  had  made 
for  themselves  vanished  away;  their  palaces  Avere  turned 
into  vile  huts;  their  gardens  into  stagnant  pools;  their 
temples  into  piles  of  rubbish;  and  the  hills  on  which  they 
dwelt,  into  heaps  of  gravel,  in  correspondence  with  their 
d  jpraved  dispositions  and  lusts. 

"After  the  Judgment  was  effected,"  writes  Swedenborg, 
"there  was  joy  in  heaven,  and  also  light  in  the  world  of 
spirits,  such  as  was  not  before.  A  similar  light  also  then 
arose  on  men  in  the  world,  giving  them  new  enlightenment. 
I  then  saw  angelic  spirits,  in  great  numbers,  rising  from 
below,  and  elevated  into  heaven.  They  were  the  sheep  there 
reserved,  and  guarded  by  the  Lord  for  ages  back,  lest  they 
should  come  into  the  malignant  sphere  of  the  dragonists, 
and  their  charity  be  suffocated.  These  are  theySvho  are 
understood  in  the  Word  by  those  who  went  forth  from  the 
sepulchers ;  also  by  the  souls  of  those  slain  for  the  testimony 
of  Jesus,  who  were  watching;  and  by  those  who  are  of  the 
first  resurrection." 

After  this  follows  a  description  of  many  things  seen  in  the 
spiritual  world.  He  writes :  "  There  are  lands  in  the  spiritual 
world,  just  as  in  the  natural  world:  there  are  hills  and 
mountains,  plains  and  valleys,  also  fountains  and  rivers, 
lakes  and  seas ;  there  are  paradises,  and  gardens  and  groves, 
and  woods,  and  palaces,  and  houses;  there  are  writings,  and 
books,  functions,  \Junctiones,~]  and  employments;  there  are 
precious  stones,  gold  and  silver;  in  short,  there  are  all  the 
things,  in  general  and  in  particular,  which  exist  in  the 
natural  world;  but  in  the  heavens  all  these  things  are 
infinitely  more  perfect." 

He  then  describes  "the  noble  English  nation"  in  the 
spiritual  world;  the  more  excellent  of  whom  are  in  the 
centre  of  all  Christians,  because  they  have  interior  intellectual 

14 


158  LIFE    AND    WRITINGS    OP 

light.  This  light  they  derive  from  the  liberty  they  enjoy 
of  thinking,  and  thence  of  speaking  and  writing.  The  Dutch 
are  then  described,  and  then  the  Papists,  and  the  Popish 
saints.  The  Mohammedans,  the  Africans,  and  the  Gentiles 
follow;  and  finally  the  Jews,  the  Quakers,  and  the  Mora- 
vians. The  description  of  all  these  people,  as  they  appear 
beyond  the  grave,  has  an  interest  of  a  most  absorbing  kind; 
and  the  light  thrown  by  Swedenborg  on  their  internal 
character,  serves  to  show  cause  for  much  that  happens  in 
the  external  world,  otherwise  difficult  of  explanation. 


EMANUEL   SWEDENBORG.  1-59 


CHAPTER  XVIII. 
Angelic  Wisdom  Concerning  tfie  Divine  Frovldcnce. 

STILL  living  in  Amsterdam,  Swedenborg  published,  in 
1764,  his  work  entitled  "Angelic  Wisdom  Concerning  the 
Divine  Providence."  Its  purpose  is  to 

"  assert  eternal  Providence, 
And  justify  the  ways  of  God  to  man." 

In  the  first  place,  it  is  shown  that  the  Divine  Providence 
is  the  government  of  the  Love  and  the  Wisdom  of  the  Lord. 
This  Providence  has  for  its  sole  end  the  formation  of  a 
heaven  from  the  human  race,  and  thus  has  respect  only  to 
what  is  infinite  and  eternal.  In  the  Divine  sight,  things 
temporal  and  natural  are  of  no  importance  except  so  far  as 
they  contribute  to  man's  salvation. 

Although  the  Lord  thus  wills  and  works  for  man's  eternal 
happiness,  yet,  after  all,  heaven  can  only  be  attained  through 
man's  cooperation.  The  Lord  ever  performs  his  share  of  the 
work,  but  man  too  often  fails  to  do  his.  Weeping  over 
Jerusalem,  the  Lord  exclaimed:  "0  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets,  and  stonest  them  that  are 
sent  unto  thee,  how  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  ivould  not!"  Matthew  xxiii.  37.  How  pow- 
erfully and  tenderly  is  here  expressed  the  Divine  willingness 
to  save,  and  how  pointedly  and  decisively  is  man's  misery 
attributed  to  his  own  obstinacy.  As  the  Lord  Jesus  ia 


160  LIFE   AND   WRITINGS   OF 

another  place  says :  "  Ye  mil  not  come  to  me  that  ye  might 
have  life."  John  v.  40. 

In  all  the  operations  of  the  Divine  Providence,  human 
freedom  is  respected.  The  Lord  forces  no  man  to  do  what 
is  good,  or  believe  what  is  true.  He  drives  none  to  heaven. 
It  is  of  the  Divine  Providence  that  whatsoever  a  man  hears, 
sees,  thinks,  speaks,  and  does,  should  appear  altogether  as 
his  own.  Without  this  appearance,  men  would  have  no 
reception  of  Divine  Truth,  no  determination  to  do  good,  no 
appropriation  of  love  and  wisdom  or  of  charity  and  faith, 
and  thence  no  conjunction  with  the  Lord;  consequently  no 
reformation  and  regeneration,  and  thereby  salvation.  With- 
out this  appearance,  it  is  evident  there  could  be  no  repent- 
ance and  no  faith;  and  man  would  not  be  man,  but  void 
of  rational  life  like  a  beast.  It  is  plain,  then,  that  in  order 
that  man  may  be  saved,  he  must  be  induced  to  live  a  good 
life  by  means  which  in  nowise  trench  upon  this  appearance 
of  free  and  independent  life.  Regeneration  is  effected  by 
man's  removing  evils  from  his  external  life,  as  of  himself; 
yet,  knowing  that  all  good  and  truth  is  from  the  Lord,  he 
acknowledges,  as  a  consequence,  that  all  power  to  remove 
these  evils  is  derived  from  the  Lord  alone. 

Intensely  as  the  Lord  desires  that  man  should  shun  evils 
and  lead  a  holy  life  in  obedience  to  his  commandments,  yet 
He  only  seeks  to  win  man  to  peace  and  heaven  by  means 
which  do  not  infringe  upon  his  freedom.  It  is  a  law  of 
His  Divine  Providence,  that  man  should  not  be  forced  by 
external  means  to  think  and  will,  and  so  to  believe  and  love 
the  things  which  are  of  religion.  It  has  been  asked  by 
atheists,  "  If  there  be  a  God,  why  does  he  not  write  so  on  the 
sun,  and  so  save  men  from  unbelief?"  Swedenborg  answers 
this  question  most  satisfactorily,  by  showing  that  miracles, 
signs,  visions,  conversations  with  the  dead,  threats,  and 
punishments,  are  totally  ineffective  to  produce  that  state  of 


EMANUEL   SWEDENBORQ.  161 

love  and  spiritual  life  which  make  true  happiness  and  hea- 
ven ;  because  these  force,  and  destroy  the  rationality  and 
liberty  which  constitute  the  inmost  life  of  humanity,  and  by 
the  exercise  of  which,  man  can  alone  be  delivered  from 
evil. 

Let  us  read  Swedenborg's  testimony  on  miracles.  He 
writes  :  "  That  such  is  the  nature  of  miracles,  may  plainly 
appear  from  those  wrought  before  the  Jewish  and  Israelitish 
people.  Although  they  saw  so  many  miracles  in  Egypt,  after- 
wards at  the  Red  Sea,  others  in  the  Desert,  and  especially 
upon  Mount  Sinai,  when  the  law  was  promulgated,  yet,  in 
the  space  of  a  month,  when  Moses  tarried  upon  that  moun- 
tain, they  made  themselves  a  golden  calf,  and  acknowledged 
it  for  Jehovah  who  brought  them  out  of  the  land  of  Egypt. 
The  same  also  may  appear  from  the  miracles  wrought  after- 
wards in  the  land  of  Canaan,  notwithstanding  which  the 
people  so  often  departed  from  the  worship  that  was  com- 
manded ;  and  from  the  miracles  which  the  Lord  wrought 
before  them  when  he  was  in  the  world,  notwithstanding 
which  they  crucified  him.  The  reason  why  miracles  were 
wrought  among  the  Jews  and  Israelites  was,  because  they 
were  altogether  external  men,  and  were  introduced  into  the 
land  of  Canaan  merely  that  they  might  represent  a  church 
and  its  internal  principles  by  the  external  things  of  worship ; 
and  a  wicked  man  may  be  representative,  as  well  as  a  good 
man.  The  external  things  of  worship  among  them  were 
rituals,  all  which  signified  spiritual  and  celestial  things. 
Even  Aaron,  although  he  made  the  golden  calf,  and  con- 
ducted the  worship  of  it,  could,  nevertheless,  represent  the 
Lord  and  his  work  of  salvation.  And  as  they  could  not, 
by  the  internal  principles  of  worship,  be  led  to  represent 
these  things,  therefore  they  were  led,  yea  forced  and  com- 
pelled, to  do  it  by  miracles.  The  reason  why  they  could  not 
be  brought  to  such  representation  by  the  internal  principles 

14  * 


162  LIFE   AND   WRITINGS   OF 

of  worship  was,  because  they  did  not  acknowledge  the  Lord, 
although  the  whole  Word,  which  was  among  them,  treats  of 
Him  only;  and  he  who  does  not  acknowledge  the  Lord,  can 
not  receive  any  internal  worship.  But  after  the  Lord  mani- 
fested himself,  and  was  received  and  acknowledged  in  the 
churches  as  the  eternal  God,  miracles  ceased. 

"The  effect  of  miracles  upon  the  good,  however,  is  different 
from  what  it  is  upon  the  wicked.  The  good  do  not  desire 
miracles,  but  they  believe  the  miracles  which  are  recorded 
in  the  Word ;  and  if  they  hear  anything  of  a  miracle,  they 
attend  no  otherwise  to  it  than  as  a  light  argument  which 
confirms  their  faith ;  for  they  think  from  the  Word,  conse- 
quently from  the  Lord,  and  not  from  a  miracle.  It  is  other- 
wise with  the  wicked :  they  indeed  may  be  driven  and  forced 
into  faith,  and  even  into  worship  and  piety,  but  only  for  a 
short  time;  for  their  evils  being  shut  in,  the  inclinations 
thereto,  and  the  delights  thence  derived,  continually  act 
against  the  external  of  their  worship  and  piety ;  and  in  order 
that  these  evils  may  escape  from  confinement  and  break 
out,  they  think  about  the  miracle,  and  at  length  call  it  a  de- 
lusion, or  an  artifice,  or  an  operation  of  nature,  and  so  return 
into  their  evi^s;  and  he  who  returns  into  his  evils  after  wor- 
ship, profanes  the  truths  and  goods  of  worship,  and  the  lot  of 
profaners  after  death  is  the  worst  of  all.  Besides,  if  miracles 
were  to  be  wrought  before  those  who  do  not  believe  in  con- 
sequence of  the  miracles  recorded  in  the  Word,  they  must 
be  continually  performed,  and  constantly  presented  to  their 
view.  From  these  considerations,  the  reason  may  appear 
why  miracles  are  not  performed  at  this  day." 

It  is  thus  seen  that  the  Lord  will  not  force  a  man  to 
lead  a  good  life;  because,  in  forcing  him,  his  humanity  would 
be  destroyed,  and  all  that  makes  life  worthy  and  manly 
would  be  lost,  seeing  that  the  exercise  of  rationality  and 
liberty  would  be  annihilated. 


EMANUEL    SWEDENBORG.  163 

It  is  a  law  of  the  Divine  Providence,  that  a  man  should 
be  led  and  taught  from  the  Lord  out  of  heaven  by  the  Word, 
and  by  doctrine  and  preaching  from  the  Word,  and  this  in 
all  appearance  as  from  himself.  The  Lord,  as  we  have  be- 
fore seen,  is  the  Word ;  and  when  man  reads  the  Word,  he 
brings  his  thought  into  contact  with  the  Divine  Wisdom, 
and  when  he  obeys  its  teachings  he  is  in  very  truth  led  by 
the  Lord.  Yet  we  all  see  that  this  teaching  and  leading  of 
the  Lord  is  effected  without  any  violation  of  man's  freedom, 
for  he  is  led  and  taught  in  externals  to  all  appearance  as 
of  himself. 

It  is  a  law  of  the  Divine  Providence  that  a  man  should 
not  perceive  and  feel  anything  of  the  operation  of  the  Di- 
vine Providence,  but  yet  should  know  and  acknowledge  it. 
If  a  man  perceived  and  felt  the  operation  of  the  Divine 
Providence,  he  would  not  act  from  liberty  according  to  rea- 
son, nor  would  anything  appear  to  him  as  his  own.  It 
would  also  be  the  same  if  he  foreknew  events.  "  The  reason 
why  it  is  not  granted  man  to  foreknow  events,  is,  that  lu1. 
may  be  able  to  act  from  liberty  according  to  reason ;  also, 
that  there  is  nothing  that  a  man  revolves  in  his  reason  which 
is  not  from  a  desire  that  it  may  come  into  effect  by  thought. 
If,  therefore,  he  knew  the  effect  or  event  from  divine  predic- 
tion, reason  would  become  quiescent,  and  with  reason  love ; 
for  love,  with  reason,  terminates  in  the  effect,  and  from  that 
begins  anew.  It  is  the  very  delight  of  reason,  that  from 
love  in  the  thought  it  may  see  the  effect, — not  in  the  effect, 
but  before  it,  or  not  in  the  present,  but  in  the  future.  Hence 
a  man  has  what  is  called  Hope,  which  in  reason  increases 
and  decreases,  as  it  sees  or  expects  the  event.  This  delight 
is  fulfilled  in  the  event,  but  afterwards  is  obliterated  with  the 
thought  concerning  the  event ;  and  it  would  be  the  same 
with  an  event  foreknown."  The  whole  zest  of  life  would  be 
dissipated  couki  man  foreknow  the  future. 


164  LIFE   AND   WRITINGS    OF 

While  the  operation  of  the  Divine  Providence  is  thua 
veiled  from  man's  eyes,  and  it  appears  to  him  that  he  is  alone 
in  the  world,  and  that  on  his  small  prudence  hangs  all 
things, — if  he  would  be  wise  he  must  not  be  led  by  appear- 
ances, but  rising  above  them,  acknowledge  the  truth  "  that 
self-derived  prudence  is  nothing,  and  only  appears  as  if  it 
were  something,  [and  ought  so  to  appear ;]  but  that  the  Divine 
Providence  in  things  most  singular  is  universal."  And 
because  our  life  and  intelligence  are  momentarily  derived 
from  the  Lord,  it  follows  as  a  necessary  consequence,  that 
all  which  we  do  that  is  orderly  and  effective,  is  done  by 
the  Lord,  through  our  yielding  ourselves  to  Him  as  His 
instruments. 

It  is  often  urged  as  a  reason  against  believing  in  an  over- 
ruling and  universal  Divine  Providence,  that  the  world  is 
full  of  evil  and  wickedness ;  and  if  there  be  an  omnipotent 
God,  he  would  surely  never  suffer  such  things  to  exist. 
Swedenborg  enters  very  fully  into  this  question.  The  rea- 
sons why  Adam  was  permitted  to  fall,  and  Cain  to  slay 
Abel ;  Solomon  to  establish  idolatrous  worship,  and  many 
kings  after  him  to  profane  the  holy  things  of  the  church , 
the  Jews  to  crucify  the  Lord ;  why  impiety  is  allowed  to  ex- 
ist, and  the  impious  and  profligate  to  be  promoted  to  riches 
and  honors,  while  the  worshipers  of  God  and  the  doers  of 
righteousness  remain  in  contempt  and  poverty ;  why  wars 
are  permitted,  men  slaughtered,  the  property  of  the  innocent 
destroyed,  and  victories  go  with  force  and  not  with  justice ; 
why  the  earth  is  permitted  to  remain  covered  with  idolatries, 
and  the  Christian  religion  to  occupy  so  small  a  place,  and 
even  there  to  be  deeply  corrupted  and  devastated  with  here- 
sies,— are  stated  at  length  and  most  satisfactorily.  It  is 
made  plain,  that,  were  the  Lord  to  interfere  and  prevent 
such  evils  by  force,  it  would  defeat  the  end  for  which  He 
created  man,  namely,  salvation  and  eternal  life  in  heavea 


EMANUEL    SWEDENBORG.  165 

No\v  as  man  can  only  be  regenerated  and  enter  heaven 
through  the  free  exercise  of  his  understanding  and  free 
choice  of  his  will,  any  external  interference  of  the  Divine 
Providence  with  outward  circumstances  would  suspend  the 
action  of  man's  faculties ;  would,  in  short,  dehumanise  the 
race,  and  leave  only  animals  to  be  dealt  with.  It  is  not  of 
the  Lord's  will,  indeed,  that  evil  should  exist;  and  His 
Providence  is  unceasingly  exerted  to  modify  and  mitigate  it, 
alike  in  its  origin  and  in  its  effect ;  but,  since  to  prevent  its 
manifestation  would  be  to  take  from  man  all  that  makes  him 
man,  its  permission  is  a  necessity. 

It  was  said  that  the  Providence  of  the  Lord  is  unceas- 
ingly exerted  to  modify  and  mitigate  evil,  alike  in  its  origin 
and  in  its  effects.  Swedenborg  very  beautifully  and  amply 
illustrates  this  truth,  and  shows  that  the  Divine  Providence 
is  equally  with  the  wicked  and  the  good.  The  wicked  man, 
of  his  own  free  choice,  continually  plunges  himself  more 
and  more  deeply  into  evil ;  because  as  he  wills  and  does  evil, 
he  introduces  himself  more  and  more  deeply  into  infernal 
societies.  But  the  Lord,  by  a  thousand  invisible  means, 
continually  withdraws  him  from  evil ;  and  where  a  cure  or 
complete  prevention  is  impossible,  mitigates  his  fearful  fate 
by  providing  circumstances  and  situations  in  life  which  serve 
to  lead  the  evil  into  less  hurtful  developments.  The  opera- 
tion of  the  Divine  Providence  in  saving  man  begins  at  his 
birth,  and  continues  to  the  end  of  his  life.  The  Lord  sees 
what  a  man  is,  and  what  he  desires  to  be,  consequently  what 
he  will  be ;  therefore  the  Lord  foresees  his  state  after  death, 
and  provides  for  it  from  his  birth  to  the  end  of  his  life;  with 
the  wicked  He  provides  by  permitting  and  continually  with- 
drawing them  from  evils ;  with  the  good  He  provides  by 
leading  them  to  good.  Thus  the  Divine  Providence  is  con- 
tinually in  the  effort  to  save  men ;  but  more  cannot  be  saved 
than  desire  to  be  saved.  Those  who  acknowledge  God  and 


106  LIFE    AND   WRITINGS    OF 

are  led  by  Him,  desire  to  be  saved ;  and  those  who  do  not 
acknowledge  God,  but  guide  themselves,  do  not  desire  to  be 
saved :  for  the  latter  do  not  think  of  eternal  life  and  salva- 
tion, but  the  former  do.  This  the  Lord  sees ;  but  still  He 
leads  them  according  to  the  laws  of  His  Divine  Providence, 
against  which  He  cannot  act,  for  to  act  against  them  Avould 
be  to  act  against  Himself.  Now,  as  the  Lord  foresees  the 
states  of  all  after  death,  and  knows  the  .places  of  those  who 
are  not  willing  to  be  saved,  He,  as  far  as  is  consistent  with 
human  freedom,  labors  to  soften  man's  evil ;  and  if  He  can- 
not lead  him  to  heaven,  still  preserves  him  from  sinking  to 
the  lowest  hell. 

From  this  it  follows  that  every  man  may  be  reformed, 
that  there  is  no  such  thing  as  predestination,  and  that  it  is  a 
man's  own  fault  if  he  is  not  saved.  All  are  created  for 
heaven,  and  none  for  hell ;  and  if  man  sink  into  perdition, 
he  does  so  through  his  own  obstinacy,  and  through  the 
deliberate  choice  of  a  life  of  evil.  As  saith  the  Apostle: 
"  The  Lord  is  long-suffering  to  usward,  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance."  2 
Peter  iii.  9.  And  the  Lord  himself  says:  "Fear  not,  little 
flock;  it  is  your  Father's  good  pleasure  to  give  you  the  king- 
dom." Luke  xii.  32. 

Such,  in  brief,  arc  a  few  of  the  principles  in  the  treatise 
on  the  Divine  Providence.  Nothing  but  a  perusal  of  the 
work  can  give  an  adequate  idea  of  its  multiplicity  of  details, 
from  the  laws  which  regulate  the  affairs  of  kingdoms,  to 
those  which  govern  games  of  chance;  and  all  expounded 
with  a  lucidity  of  thought,  which  finds  few  parallels  in  works 
on  such  recondite  themes.  No  book  in  the  whole  circle 
of  literature  more  satisfactorily  disposes  of  the  objections 
against  religion,  current  among  secularists  and  worldlings. 
The  inward  temptations  and  doubts  of  the  devout  heart,  and 
the  weariness,  cares,  and  fret  of  life,  are  shown  in  its  pages 


EMANUEL    SWEDENBORG.  167 

to  be  all  permitted  by  that  Divine  Love  which  suffers  not  a 
sparrow  to  fall  unheeded;  and  the  minutest  incidents  of  life 
are  seen  to  be  forever  encircled  by  that  Omniscience,  which 
knows  how  most  effectually  to  guard  us  from  evil  and  draw 
us  into  the  holy  courts  of  heaven. 

Any  view  which  we  take  of  the  Divine  Providence  that 
does  not  recognize  this  life  as  a  beginning,  a  progress,  and 
not  a  consummation,  is  necessarily  erroneous.  Life  here  is 
but  a  discipline,  an  apprenticeship.  It  is  a  school  wherein 
we  are  scholars,  learning  such  lessons  as  will  fit  us  for  uses 
in  a  higher  and  eternal  sphere.  Were  life  consummated  by 
what  men  call  death,  we  might  have  reason  to  complain 
that  the  comforts  and  pleasures  of  existence  were  so  unequally 
distributed;  and  the  natural  man  might  exclaim  with  the 
Psalmist:  "I  was  envious  at  the  foolish,  when  I  saw  the 
prosperity  of  the  wicked.  They  are  not  in  trouble  as  other 
men ;  neither  are  they  plagued  like  other  men.  Their  eyes 
stand  out  with  fatness:  they  have  more  than  heart  could 
wish.  Behold,  these  are  the  ungodly  who  prosper  in  the 
world ;  they  increase  in  riches."  But  when  we  look  at  the 
matter  from  higher  grounds,  and  in  the  light  of  the  Divine 
wisdom,  or  as  the  Psalmist  did  when  he  said:  "I  went  into 
the  sanctuary  of  God ;  then  understood  I  their  end :  how  are 
they  brought  into  desolation  as  in  a  moment!  they  are 
utterly  consumed  with  terrors:" — "The  evil  doers  shall  be 
cut  off;  but  those  that  wait  upon  the  Lord,  they  shall  inherit 
the  earth :  for  yet  a  little  while,  and  the  wicked  shall  not 
be;  yea  thou  shalt  diligently  consider  his  place,  and  it  shall 
not  be:  for  the  Lord  loveth  judgment,  and  forsaketh  not 
his  saints ;" — then  we  obtain  a  right  view  of  the  matter,  a*nd 
find  an  all-sufficient  reason  for  being  patient  and  not  fretting 
ourselves.  Hard  though  our  lot  in  life  may  seem,  let  us 
remember  that 


168  LIFE   AND   WRITINGS   OP 

"The  vain  and  fleeting  things  of  earth, 

(Though  counted  vain,  alas!  by  few,) 
In  his  esteem  are  nothing  worth, 
Who  keeps  eternal  ends  in  view." 

Or,  as  Cowper  says: 

"  The  path  of  sorrow  and  that  path  alone, 
Leads  to  the  land  where  sorrow  is  unknown. 
No  traveler  ever  reached  that  blest  abode 
Who  found  not  thorns  and  briers  in  his  road." 


EMANUEL   SWEDENBORG. 


CHAPTER  XIX. 

Life  in  Amsterdam — Character  of  the  Vtitcfi — .Meets  Dr.  Jteyer — 
J{i>l>ul>Ii>thrf>  his  "yew  Method  of  Finding  the  Longitudes" — Tlio 
Apocalypse  Explained. 

IT  is  very  trying  to  the  biographer  of  Swedenborg  that  he 
can  find  so  little  to  narrate  of  his  outward  life.  Of  his  life 
in  Amsterdam  we  have  no  particulars  whatever,  No  Bos- 
well  was  there  to  note  down  his  sayings,  describe  his  doings, 
his  company,  and  conduct.  But  had  even  a  Boswell  been 
there,  we  fear  he  would  have  found  but  little  to  note.  Quiet 
days  in  his  study,  calm  reserve  toward  all  around,  musing, 
solitary  rambles  in  the  streets,  would  supply  but  few  inci- 
dents for  the  pen  of  the  biographer.  We  must  be  content 
to  know  that,  from  out  his  quiet  study  in  Amsterdam, 
proceeded  books  destined  to  be  centers  of  spiritual  light  to 
the  church  and  to  the  world. 

Swedenborg  liked  the  Dutch,  and  with  good  reason,  for 
he  was  favored  to  know  them  in  that  land  where  the  secrets 
of  all  hearts  are  uuvailed.  He  reports  that  the  Dutch, 
above  all  other  people,  are  under  the  influence  of  the 
spiritual  love  of  trade,  valuing  it  for  its  uses,  and  regarding 
money  only  as  a  means  to  these  uses,  and  not,  like  the  Jews, 
as  the  final  end.  They  are,  moreover,  inflexible  in  their 
obedience  to  the  truth,  when  known;  and  in  many  other 
respects  are  an  estimable  people. 

It  is  probable  that  Swedenborg  returned  home  toward  the 
end  of  1764;  for  in  the  first  half  of  the  next  year,  we  find 
him  in  Stockholm.  Soon,  however,  he  set  out  upon  new 
15  H 


170  LIFE   AND   WRITINGS   OF 

travels;  and  in  1765,  while  at  Gottenburg,  waiting  for  a 
vessel  to  England,  he  accidentally  (as  men  say)  met  with  Dr. 
Beyer,  Professor  of  Greek,  and  a  member  of  the  Consistory 
of  Gottenburg.  Having  heard  that  Swedenborg  was  mad, 
he  was  surprised  to  hear  him  talk  sensibly,  and  manifest  no 
symptom  of  his  suspected  infirmity.  He  therefore  invited 
Swedenborg  to  dine  with  him  the  following  day,  in  company 
with  Dr.  Rosen.  After  dinner,  Dr.  Beyer  expressed  a  de- 
sire to  hear  from  himself  a  full  account  of  his  doctrines; 
upon  which  Swedenborg,  animated  by  the  request,  spoke  so 
clearly,  and  in  so  wonderful  a  manner,  that  the  Doctor  and 
his  friend  were  quite  astonished.  They  gave  him  no  inter- 
ruption ;  but  when  he  ceased,  Dr.  Beyer  requested  Sweden- 
borg to  meet  him  the  next  day  at  Mr.  Wenngren's  and  to 
bring  with  him  a  paper,  containing  the  substance  of  his  con- 
versation, in  order  that  he  might  consider  it  more  attentively. 
Swedenborg  came  the  day  following,  according  to  promise; 
and,  taking  the  paper  out  of  his  pocket,  in  the  presence  of 
the  other  two  gentlemen,  he  trembled,  and  appeared  much 
affected,  the  tears  flowing  down  his  cheeks.  Presenting  the 
paper  to  Dr.  Beyer,  "  Sir,"  said  he,  "  from  this  day  the 
Lord  has  introduced  you  into  the  society  of  angels,  and  you 
are  now  surrounded  by  them."  They  were  all  greatly  af- 
f I cte.l.  He  then  took  his  leave,  and  the  next  day  embarked 
for  England. 

Dr.  Beyer  sent  immediately  for  Swedenborg's  writings, 
and  soon  became  deeply  engrossed  in  their  study.  In  order 
to  arrange  their  subjects  more  distinctly  in  his  mind,  he  set 
about  compiling  an  Index  to  them ;  which  as  he  prepared  it, 
he  sent,  sheet  by  sheet,  to  Amsterdam  to  be  printed.  He 
was  thirteen  years  in  compiling  the  work,  and  on  the  day  he 
sent  off  the  last  sheet  corrected,  he  sickened,  took  to  his  bed, 
and  in  a  few  days  departed  to  the  spiritual  world. 

The  result  of  Dr.  Beyer's  study  of  Swedenborg's  writings, 


EMANUEL    SWEDENBORG.  171 

was  a  firm  belief  in  their  doctrines,  and  an  open  and  en- 
lightened advocacy  of  them,  declaring  in  the  public  Consis- 
tory his  full  assent  to  them.  As  might  naturally  be  expected, 
he  suffered  much  obloquy  and  persecution  for  his  adherence 
to  the  truth ;  but  he  was  consoled  in  having  the  firm  friend- 
ship of  Swedenborg,  and  in  being  favored  with  receiving 
from  him  many  letters,  sympathizing  with  him  in  his  trials, 
and  answering  many  of  his  questions  on  doctrinal  and 
psychological  matters. 

Swedenborg  did  not  make  a  long  stay  in  England;  but 
after  a  few  weeks,  or  perhaps  months,  proceeded  to  Holland, 
spending  the  winter  of  1765-66  at  Amsterdam.  There,  in 
the  spring  of  1766,  he  republished  (it  is  supposed  by  the 
solicitation  of  friends,)  his  youthful  work  on  a  "New  Method 
of  Finding  the  Longitudes."  "  This  method,"  as  he  in- 
formed the  Swedish  Archbishop,  Menander,  "of  calculating 
the  ephemerides  by  pairs  of  stars,  several  persons  in  foreign 
countries  were  then  employing,  who  had  experienced  great 
advantage  by  the  observations  made  according  to  it  for  a 
series  of  years." 

From  the  time  of  the  completion  of  the  Arcana  Coelestia, 
in  1756,  Swedenborg  had  been  gradually  composing  an  ex- 
tensive work  on  the  Apocalypse.  The  exposition  was  con- 
tinued as  far  as  the  tenth  verse  of  the  nineteenth  chapter, 
filling  four  large  quarto  volumes.  He  then  laid  the  work 
aside — thinking,  probably,  that  it  was  too  voluminous  and 
elaborate — and  commenced  anew,  but  on  a  considerably  re- 
duced scale.  The  former  Exposition,  a  clearly  written 
manuscript,  ready  for  the  printer,  after  sustaining  a  narrow 
escape  from  burning,  (the  house  of  a  gentleman  who  had  it 
for  perusal  having  caught  fire,)  was  published  in  the  original 
Latin,  in  four  quarto  volumes,  in  1790,  eighteen  years  after 
the  author's  death.  It  was  translated  into  English  and 
printed  in  six  octavos,  under  the  title  of  the  Apocalypse 


172  LIFE    AND    WRITINGS    OF 

Explained,  in  1815.  It  is  a  most  valuable  work,  and  one 
that  could  not  well  be  spared  from  the  Swedenborg  Library. 
Within  its  pages  are  several  distinct  treatises  on  very  im- 
portant subjects,  which,  if  extracted,  would  form  complete 
and  excellent  books  of  themselves.  The  exposition  of  the 
spiritual  sense  of  the  text  is  very  copiously  illustrated  by 
parallel  passages  from  other  parts  of  the  Word;  and  thug 
it  must  ever  be  a  most  useful  work  to  the  New  Church 
preacher,  as  affording  him  a  ready  key  to  the  internal  sense 
of  the  Scriptures. 

The  shorter  exposition  Swedenborg  himself  published  at 
Amsterdam,  in  1766,  under  the  title  of  the  Apocalypse  Re- 
vealed. As  was  his  custom,  he  distributed  copies  of  the 
work  widely,  sending  it  to  the  universities  and  superior 
clergy,  and  to  many  eminent  persons  in  England,  Holland, 
Germany,  France,  and  Sweden. 

We  will  now  make  a  few  notes  on  some  of  the  most  re- 
markable features  of  Swedeuborg's  exposition  of  that  strange 
and  mysterious  book,  the  Apocalypse. 


EMANUEL    SWEDENBORG  173 


CHAPTER  XX. 
Tlie  Apocalypse  Revealed, 

EVERY  one  who  is  acquainted  with  theological  literature, 
knows  that  innumerable  volumes  of  speculation  have  been 
written  in  attempted  explanation  of  the  Apocalypse.  He 
is  aware  that  expositors  have  differed  about  it  from  the  ear- 
liest times;  that  Protestants  have  found  Catholicism  the 
subject  of  all  its  denunciations,  and  that  Catholics  have  dis- 
covered that  Paganism  and  Protestant  heresy  were  in  reality 
the  matters  alluded  to ;  that  sceptics  have  proved  that  it 
refers  to  none  of  these  creeds,  but  is  a  worthless  astrological 
treatise ;  and  that  many  good  Christians,  vexed  and  wearied 
with  this  endless  contest  of  opinion,  have  wished  the  book 
expunged  from  the  canon  of  Scripture,  as  altogether  incom- 
prehensible, and  a  mere  breeder  of  strife.  And  still  the 
controversy  goes  on.  The  press  swarms  with  volumes  and 
pamphlets,  all  professing  to  have  found  the  key  to  the  mys- 
tery, informing  the  world  of  the  future  destiny  of  Europe, 
of  the  result  of  its  wars  and  battles,  the  precise  month  of 
the  fall  of  the  Papacy,  and  the  time  of  the  descent  of  the 
New  Jerusalem,  the  Second  Advent,  and  the  restoration  of 
the  Jews  to  Canaan,  and,  so  far  as  the  political  arrangement 
of  the  kingdoms  of  the  earth  is  concerned,  almost  supersed- 
ing the  necessity  of  newspapers  to  the  credulous  believer. 
Wise  men  generally  now  turn  a  deaf  ear  to  these  soothsay- 
ing, convinced  by  long  and  repeated  experience  of  their 
utter  futility,  and  thinking  shrewdly  enough  that  had  the 


174  LIFE   AND   WRITINGS   OF 

Divine  Providence  intended  that  man  should  know  the  fu- 
ture, the  foreknowledge  would  have  been  communicated 
intelligibly  and  not  through  the  medium  of  mysteries  inter- 
preted by  men  more  conspicious  for  temerity  than  for  any 
endowment  of  wisdom  or  common  sense  above  their  fellows. 
"  It  is  a  part  of  this  prophecy,"  as  Sir  Isaac  Newton  remarks, 
—  -and  the  same  principle  is  applicable  to  all  prophecies, — 
"  that  it  should  not  be  understood  before  the  last  age  of  the 
world  ;  and  therefore  it  makes  for  the  credit  of  the  proph- 
ecy that  it  is  not  yet  [about  1710]  understood.  The  folly 
of  interpreters  has  been,  to  foretell  times  and  things  by  this 
prophecy,  as  if  God  designed  to  make  them  prophets.  By 
this  rashness,  they  have  not  only  exposed  themselves,  but 
brought  the  prophecy  also  into  contempt.  The  design  of 
God  was  much  otherwise.  He  gave  this,  and  other  prophe- 
cies of  the  Old  Testament,  not  to  gratify  men's  curiosity  by 
enabling  them  to  foreknow  things,  but  that,  after  they 
were  fulfilled,  they  might  be  interpreted  by  the  events;  and 
his  own  Providence,  not  the  interpreters,  be  then  manifested 
thereby  to  the  world.  For  the  event  of  things,  predicted 
many  ages  before,  will  then  be  a  convincing  argument  that 
the  world  is  governed  by  Providence.  For,  as  the  few  and 
obscure  prophecies  concerning  Christ's  first  coming,  were  for 
setting  up  the  Christian  religion,  which  all  nations  have  since 
corrupted;  so  the  many  and  clear  prophecies  concerning  the 
things  to  be  done  at  Christ's  second  coming,  are  not  only  for 
predicting  but  also  for  effecting  a  recovery  and  re-establish- 
ment of  the  long-lost  truth,  and  setting  up  a  kingdom 
wherein  dwells  righteousness.  The  event  will  prove  the 
Apocalypse;  and  this  prophecy,  thus  proved  and  understood, 
will  open  the  old  prophets ;  and  all  together  will  make 
known  the  true  religion,  and  establish  it." 

With  no  claim  to  superior  understanding  or  acuteness  did 
Swedenborg  present  his  exposition  of  this  mysterious  book 


EMANUEL    SWEDENBORG.  175 

to  the  world.  He  humbly  declares  that  the  mysteries  of 
the  Apocalypse  are  totally  beyond  the  power  of  human  in- 
tellect to  unravel,  and  that  whatever  of  truth  is  to  be  found 
in  his  work,  owed  its  existence  to  the  immediate  illustra- 
tion of  his  mind  by  the  Lord.  We  shall  presently  show 
what  powerful  reason  there  was  for  this  protestation  on  hia 
part. 

The  Apocalypse,  we  are  taught,  is  a  portion  of  the  Divine 
Word.  It  was  dictated  directly  by  the  Lord, — John,  in 
Patmos,  being  simply  an  amanuensis. 

The  Apocalypse  is  a  prophetic  book,  descriptive  of  the 
decline  and  consummation  of  the  Christian  Church,  and  the 
establishment  of  the  new  and  spiritual  dispensation  signified 
by  "the  New  Jerusalem  descending  from  God  out  of 
heaven."  Being  a  prophetic  book,  it  would  have  been  at 
variance  with  the  laws  of  the  Divine  Providence  for  man  to 
have  understood  its  prophecies  until  after  the  events  it  de- 
scribed were  past ;  for,  as  we  have  seen,  a  knowledge  of  the 
future  would  take  from  man  all  freedom  of  action,  all  incli- 
nation to  labor,  and  the  whole  hope  and  pleasure  of  life. 
Therefore  it  was  that  the  Apocalypse  remained  a  sealed 
book  until  the  Christian  Church  had  reached  its  consumma- 
tion, and  the  Last  Judgment  was  effected,  in  1757,  when 
the  Lord  graciously  opened  the  eyes  of  Swedenborg  and 
manifested  to  him,  in  clear  light,  the  deep  mysteries  of  this 
prophecy. 

Wilkinson,  in  his  admirable  Biography,  well  says:  "A 
volume,  unless  it  were  a  reprint,  would  not  give  an  analysis 
of  the  Apocalypse  Revealed.  When  we  say  that  the  com- 
mentary takes  the  text  word  by  word,  and  translates  it  into 
spirit,  we  still  convey  but  a  slender  idea  of  what  is  done. 
Our  own  first  impressions  on  reading  the  work  will  not  soon 
be  forgotten.  Following  the  writer  through  the  long  bread  tha 
and  flignts  of  this  vast  empyrean,  we  were  momently  in 


176  LIFE   AND   WRITINGS    OF 

anxious  fear  that  to  sustain  a  context  of  such  was  i 
hie.  Each  fresh  chapter  seemed  like  a  space  that  mortal 
wing  must  not  attempt ;  and  yet  the  fear  was  groundless,  for 
our  guide  sailed  onward  with  a  tranquil  motion  as  if  he  knew 
the  stars.  History  and  common  sense,  panting  and  grasping 
science,  philosophy  in  its  better  part,  above  all,  the  confi- 
dence in  a  Divine  support  and  a  supernal  mission,  appeared 
to  be  covertly  and  unexpectedly  present,  to  annihilate  diffi- 
culties, and  pave  the  skyey  way  of  this  humble  voyager. 
And  when  we  had  again  alighted  from  that  perusal  which 
strained  every  faculty  to  the  utmost,  it  was  as  though  we 
had  been  there  before,  so  entire  was  the  impression  of  self- 
evidence  that  was  left  upon  the  mind.  Genesis  and  the 
Revelation  were  closely  at  one  in  this  marvellous  Apoca- 
lypse— thenceforth  the  most  open  of  the  Bible  pages :  the 
two  ends  of  the  Scripture  called  to  each  other ;  an  arch  of 
Divine  light  spanned  the  river  of  the  Word,  and  the  original 
Eden  blossomed  anew  in  the  midst  of  the  street  of  the  holy 
city." 

The  Rev.  O.  P.  Hiller,  in  his  Memoir  of  Swedenborg, 
writes:  "In  the  Apocalypse  Revealed,  the  mysterious  book 
is  taken  up  and  examined  chapter  by  chapter,  verse  by 
verse,  word  by  word,  in  the  same  manner  as  was  done  with 
the  books  of  Genesis  and  Exodus  in  the  Arcana  Coelestia ; 
and  the  interior  meaning,  the  spiritual  sense,  of  every  part, 
set  forth  in  such  a  manner  as  to  present  a  clear,  connected, 
and  rational  meaning  throughout  the  whole  book,  from  the 
first  chapter  to  the  last.  And  what  is  especially  to  be 
remarked,  the  spiritual  sense  of  this  book,  the  last  of  the 
New  Testament,  is  shown  to  be  founded  on  the  same  princi- 
ples, and  discovered  by  the  same  rules  of  interpretation,  as 
the  spiritual  sense  of  the  books  of  Genesis  and  Exodus,  the 
first  of  the  Old  Testament,  written,  as  they  were,  by  other 
hands,  and  more  than  fifteen  hundred  years  before ;  a  strong 


EMANUEL    SWEDENBORG.  177 

proof,  certainly,  that  however  varied  the  human  instruments 
there  was  One  Divine  Author  of  the  whole.  Thus,  with 
any  particular  word,  for  instance,  occurring  in  the  book 
of  Genesis,  and  declared  to  have  a  certain  spiritual  significa- 
tion,— when  that  word  occurs  in  the  book  of  Revelation,  it 
is  shown  to  have  the  same  signification;  and  this  holds  good 
in  all  cases.  And,  moreover,  while  all  these  various  signfi- 
cations,  taken  together,  make  in  the  book  of  Genesis  a 
complete  spiritual  sense,  so  in  the  book  of  Revelation  they 
make  their  own  complete  spiritual  sense.  Now  it  will  be 
readily  seen,  that  such  a  coincidence  would  be  altogether 
unaccountable,  nay,  impossible,  unless  there  really  existed 
such  a  spiritual  sense  in  the  Word  of  God :  and  it  is,  indeed, 
this  uniform  spiritual  sense,  full  of  high  and  heavenly  truth, 
that  raises  the  holy  volume  infinitely  above  all  other  works 
of  history  or  morals;  and  the  existence  of  such  a  sense  is 
the  strongest  proof  of  the  Divine  character  of  those  writings 
which  we  call  the  Sacred  Scriptures.  And  truly,  had 
Swedenborg  done  only  this,  he  would  have  deserved  the 
gratitude  of  all  who  seriously  revere  the  Word  of  God,  for 
thus  bringing  a  new  and  most  powerful  argument  from 
internal  evidence,  in  favor  of  the  inspiration  and  divinity 
of  the  sacred  volume." 

Well,  then,  might  Swedenborg  disclaim  the  authorship 
of  the  ideas  in  the  Apocalypse  Revealed,  and  ask :  "  What 
man  can  draw  such  things  from  himself?"  Those  who  tell 
us  that  Swedenborg  was  self-deceived,  must  either  know  very 
little  of  what  they  speak  about,  or  must  be  quite  as  ignorant 
of  the  capacity  of  the  human  mind  and  its  powers  of  inven- 
tion. For  ourselves,  we  could  as  readily  believe  that  Swe- 
denborg created  the  world,  as  we  could  believe  that  the 
spiritual  sense  of  the  Apocalypse,  and  of  the  whole  Word, 
was  a  fiction  of  his  brain.  Were  the  spiritual  sense  of  the 
Word  such  a  fiction,  then  it  must  be  said  that  there  lived  a 


L78  LIFE   ANL    WRITINGS    OF 

man  in  the  last  century,  with  an  intellect  and  creative 
faculty,  compared  with  which  those  of  all  the  philosophers 
and  poets  of  past  and  present  time  combined,  were  as 
nothing.  We  leave  revilers  of  Swedenborg  to  make  their 
choice;  either  to  admit  the  existence  of  the  spiritual  sense 
of  the  Word;  or,  denying  its  existence,  and  pronouncing 
Swedenborg's  discovery  either  a  delusion  or  an  imposture, 
to  admit  that  Swedenborg  was  a  man  wholy  unique — a 
genius  infinitely  surpassing  any  which  the  world  has  ever 
known,  and  endowed  with  a  power  of  invention  which  the 
mind  of  a  nation  incarnate  in  one  man  could  never  hope  to 
rival. 

But  it  will  never  come  to  such  a  pass.  Any  one  who  will 
take  the  trouble  candidly  to  examine  the  subject,  will  become 
convinced  of  the  spiritual  sense  of  the  Word,  and  of  the 
truth  of  Swedenborg's  revelations  regarding  it.  The  denial 
and  mockery  of  them  can  only  coexist  with  an  ignorance, 
more  or  less  profound,  of  their  nature;  or,  worse  still,  from 
a  hatred  of  the  truth,  grounded  in  the  life  and  love  of  evil. 
The  spiritual  sense  of  the  Word  is  no  invention.  It  is  a 
discovery, — accomplished  by  Divine  means,  however, — -just 
as  the  finding  of  Australia  Avas  a  discovery;  and  we  shall 
believe  in  its  existence  if  we  become  practically  acquainted 
with  it  through  reverent  thought  and  study;  even  as  we 
should  know  Australia  best,  did  we  go  there. 

It  may  be  said :  "  Well,  suppose  the  spiritual  sense  of  the 
Apocalypse  does  describe  the  fall  of  the  Christian  Church, 
and  the  inauguration  of  the  New  Church;  and  typifies  the 
doctrine  of  justification  by  faith  alone  by  the  Dragon;  and 
the  Romanists  and  their  lust  of  dominion  and  atrocious 
deeds  by  Babylon  and  the  great  Harlot  sitting  upon  many 
waters;  what  then?  It  is  true  such  descriptions  must  ever 
have  a  certain  interest,  but  not  sufficient  to  render  them 
subjects  of  universal  study  in  all  ages,  and  worthily  forming 


E.MAXUEL    SWEDENBORG.  179 

a  part  of  that  Divine  Book  which  is  read  by  angels  in 
heaven,  as  well  as  by  men  on  earth."  The  objection  is  a 
sound  one  so  far  as  it  goes,  but  it  is  made  in  ignorance  of  a 
great  but  very  simple  truth,  namely,  that  all  that  is  true 
of  a  church  is  true  of  an  individual.  The  trust  in  mere 
truth  in  the  intellect,  and  the  lust  of  power  and  glory, — the 
former  signified  by  the  Dragon,  and  the  latter  by  Babylon, — 
are  evils  which  exist  in  all  minds  to  a  greater  or  less  degree; 
and  the  Divine  description  of  their  nature  and  awful  con- 
sequences may  be  thought  of  apart  from  any  idea  of  Geneva 
or  Rome.  The  Apocalypse  being  a  divine  work,  has  infinite 
applications,  and  will  be  read  to  eternity  in  spheres  where 
the  names  of  Romanist  and  Protestant  are  unknown ;  and  in 
societies  of  glorified  spirits,  compared  with  whose  number 
and  influence  this  world  is  insignificant. 


180  LIFE   AND   WRITINGS    OF 


CHAPTER  XXI. 

Travels — Habits — Anecdotes. 

IN  April,  1766,  Swedenborg  again  visited  England  in 
order  to  observe  the  effect  of  his  writings  upon  the  English 
people.  Of  this  visit  we  have  no  account,  except  in  reference 
to  its  conclusion,  in  September  of  the  same  year,  when  he 
returned  to  Stockholm.  Mr.  Springer,  the  Swedish  Consul 
in  London,  an  old  friend  of  Swedenborg's,  has  left  the  fol- 
lowing interesting  record  of  some  incidents  connected  with 
his  return. 

"Swedenborg  was  about  to  depart  for  Sweden,  and  desired 
me  to  procure  him  a  good  captain,  which  I  did.  I  made 
the  agreement  with  a  person  named  Dixon.  Swedenborg's 
effects  were  carried  on  board  the  vessel,  and  as  his  apart- 
ments were  at  some  distance  from  the  port,  we  took,  for  that 
night,  a  chamber  at  an  inn  near  it,  because  the  captain  of 
the  vessel  was  to  come  and  fetch  him  in  the  morning.  Swe- 
denborg went  to  bed;  and  I  went  to  sit  in  another  room, 
with  the  master  of  the  house,  with  whom  I  was  conversing. 
We  both  heard  a  remarkable  noise,  and  could  not  apprehend 
what  it  could  be,  and  therefore  drew  near  to  a  door,  where 
there  was  a  little  window  that  looked  into  the  chamber 
where  Swedenborg  lay.  We  saw  him  with  his  arms  raised 
toward  heaven,  and  his  body  appeared  to  tremble.  He 
spoke  much  for  the  space  of  half  an  hour,  but  we  could  un- 
derstand nothing  of  what  he  said,  except  that  when  he  let 
his  hands  fall  down,  we  heard  him  say  with  a  loud  voice, 


EMANUEL    SWEDENBORG.  181 

'My  God!'  But  we  could  not  hear  what  he  said  more.  He 
remained  afterwards  very  quietly  in  his  bed.  I  entered  into 
his  chamber  with  the  master  of  the  house,  and  asked  him  if 
he  was  ill.  '  No,'  said  he ; '  but  I  have  had  a  long  discourse 
with  some  of  the  heavenly  friends,  and  am  at  this  time  in  a 
great  perspiration.'  And  as  his  effects  were  embarked  on 
board  the  vessel,  he  asked  the  master  of  the  house  to  let 
him  have  a  shirt;  he  then  went  again  to  bed,  and  slept  till 
morning. 

"  When  the  captain  of  the  vessel  came  to  fetch  Sweden- 
borg,  I  took  my  leave  of  him,  and  wished  him  a  happy 
voyage.  I  then  asked  the  captain  if  he  was  provided  with 
good  and  necessary  provisions.  He  answered  me,  that  he 
had  as  much  as  was  needful  for  the  voyage.  On  this,  Swe- 
denborg  said :  '  My  friend,  we  shall  not  need  a  great  quantity : 
for  this  day  week  we  shall,  by  the  aid  of  God,  enter  the  port 
of  Stockholm  at  two  o'clock.'  It  happened  exactly  us  he 
foretold,  as  Dixon  informed  me;  saying,  that  a  violent  gale 
accelerated  the  voyage,  that  the  wind  was  favorable  at  every 
turn  of  the  vessel,  and  that  he  never  in  all  his  life  had  so 
prosperous  a  voyage." 

Arriving  at  Stockholm  on  the  8th  of  September,  Sweden- 
borg  resided  in  the  Sudermalm,  the  southern  suburb  of  the 
city.  Robsahm  tells  us:  "His house  was  built  and  arranged 
after  his  own  taste;  the  apartments  were  rather  small,  but 
suitable  for  himself.  Although  he  was  a  man  of  most  pro- 
found learning,  no  other  books  were  seen  in  his  study  than 
the  Hebrew  and  Greek  Bible,  together  with  his  own  indexes 
to  his  works,  whereby  he  saved  himself  the  trouble,  when  re- 
ferring to  different  passages,  of  going  through  all  he  had 
before  written. 

"Adjoining  the  house  was  a  rather  large  garden,  in  the 
midst  of  which  he  had  a  summer-house,  or  pavilion.  There 
were  four  doors  to  the  apartment,  which  formed  a  square, 

16 


182  LIFE   AND    WRITINGS   OF 

and  was  occasionally  turned,  in  an  instant,  into  an  octagon; 
by  means  of  four  other  doors  that  belonged  to  it.  One  of 
these  doors  shut  with  a  secret  lock,  which  being  opened, 
there  appeared  a  glass  door  placed  opposite  a  fine  green  hedge, 
where  a  bird  was  seen  in  a  cage.  This  new  spectacle  pro- 
duced an  agreeable  surprise  of  a  second  garden  to  the  person 
who  opened  the  door,  which  Swedenborg  used  to  say  was 
more  agreeable  than  the  first.  At  the  entrance  of  the  garden 
there  was  a  parterre,  well  covered  with  flowers,  which  he  was 
very  fond  of.  He  derived  no  other  advantage  from  the 
garden,  for  he  gave  the  whole  produce  of  it  to  the  gardener 
who  waited  on  him ;  so  also  that  of  a  very  excellent  green- 
house, in  which  he  took  much  pleasure. 

"The  gardener  and  his  wife  were  the  only  servants  he 
had ;  of  the  latter  he  never  desired  other  service  than  that 
of  making  his  bed,  and  of  bringing  water  into  his  apartment. 
He  generally  made  his  own  coffee  on  the  fire  in  his  study, 
and  took  much  of  it,  well  sweetened.  When  at  home,  his 
dinner  consisted  of  a  small  loaf  put  into  boiled  milk,  and  at 
that  time  he  neither  drank  wine  nor  any  spirituous  liquor, 
nor  did  he  take  any  supper.  Though  he  was  very  sparing 
in  his  eating  and  drinking,  yet  he  would  sometimes,  when  in 
company,  take  a  glass  of  wine,  but  was  always  in  one  equal 
temper  of  mind,  and  cheerful. 

"He  had  a  fire  constantly  kept  up  in  his  study,  from 
autumn,  throughout  the  Avinter,  until  spring;  but  his  bed- 
room, contrary  to  the  usual  custom  in  Sweden,  was  always 
cold ;  and  according  as  the  cold  was  more  or  less  severe,  he 
made  use  of  three,  or  four,  blankets.  When  he  awoke,  he 
went  into  his  study,  where  there  were  always  live  coals,  on 
which  he  laid  wood,  with  birch-bark,  having  a  number  of 
email  bundles  ready  for  use,  and  to  make  a  quick  fire  before 
he  sat  down  to  write. 

"In  his  parlor  was  a  table  of  biaclc  marble,  on  which,  one 


EMANUEL    SAVEDEXBORQ.  183 

would  have  supposed,  at  first  sight,  that  a  hand  of  cards  had 
been  carelessly  thrown,  the  imitation  being  so  perfect.  He 
made  a  present  of  this  table  to  the  Royal  College  of  Mines, 
who  preserve  it  with  great  care.  This  room  was  neat  and 
genteel,  but  furnished  in  a  plain  style. 

"His  wardrobe  was  simple,  yet  suitable  to  the  season.  He 
wore  in  winter  a  fur  gown;  and  when  at  home,  in  summer, 
a  morning  robe. 

"  He  spoke  very  distinctly.  When  he  began  to  talk  in 
company,  every  one  was  silent,  as  well  from  the  pleasure 
they  had  in  hearing  his  discourse,  as  from  a  sense  of  his  well 
known  great  erudition,  which  he  did  not  show  but  on  occa- 
sions in  which  he  found  himself  compelled  to  prove  his  as- 
sertions, or  the  little  weight  of  the  arguments  of  some  with 
whom  he  conversed.  Besides  the  leanied  languages,  iii 
which  he  was  well  versed,  he  understood  the  French,  En- 
glish, Dutch,  German,  and  Italian." 

We  are  thankful  indeed  for  these  details,  trifling  though 
they  are.  They  evince  the  quiet  practical  character  of  Swe- 
denborg,  and  the  strong  common  sense  which  guarded  him 
from  all  extravagance  and  eccentricity. 

From  the  gardener's  wife,  Robsahm  received  the  following 
statement: — "Entering  one  day,  after  dinner,  into  Sweden- 
borg's  chamber,  I  saw  his  eyes  like  unto  a  most  bright  flame. 
I  drew  back,  saying,  '  In  the  name  of  goodness,  Sir,  what 
has  happened  extraordinary  to  you  ?  for  you  have  a  very 
peculiar  appearance.'  'What  kind  of  look  have  I?'  an- 
swered he.  I  then  told  him  what  struck  me.  'Well,  well,' 
replied  he,  which  was  his  favorite  expression,  'don't  be  fright- 
ened, the  Lord  has  so  disposed  my  eyes,  that  by  them  spirits 
may  see  what  is  in  our  world."'  In  a  short  time  this  appear- 
ance passed  away,  as  he  said  it  would.  "  I  know,"  said  she 
to  Robsahm,  "  when  he  has  conversed  with  heavenly  spirits, 
for  there  is  a  pleasure  and  calm  satisfaction  in  his  counte- 


184  LIFE   AIsTD    WRITINGS    OF 

nance,  which  charm  those  who  see  it ;  but  after  he  has  con- 
versed with  evil  spirits,  he  has  a  sorrowful  look." 

Concerning  his  temptations,  they  said  that  their  master, 
in  the  night,  often  spoke  aloud,  when  evil  spirits  were  with 
him,  which  they  could  easily  hear,  their  room  being  adjoin- 
ing. When  asked  what  caused  his  disturbance  in  the  night, 
he  answered  that  it  had  been  permitted  the  evil  spirits  to 
blaspheme,  and  that  he  had  spoken  against  them  zealously. 
It  happened  often  that,  weeping  bitterly,  he  cried  with  a 
loud  voice,  and  prayed  to  the  Lord  that  he  might  not  be 
forsaken  in  his  temptation,  when  they  assailed  him.  His 
words  were,  'Lord  help  me!  Lord,  my  God,  do  not  forsake 
me!'  Those  who  saw  him  in  these  states,  supposed  he  was 
sick;  but  when  delivered  from  them,  he  returned  thanks  to 
God,  and  said  to  those  who  were  troubled  for  him,  'God  be 
eternally  praised !  Comfort  yourselves,  my  friends,  all  has 
passed  away;  and  be  assured  that  nothing  happens  to  me 
but  what  the  Lord  permits,  Avho  never  lays  a  burden  on  us 
more  weighty  than  we  are  able  to  bear.' " 

Once  it  was  remarkable  that  after  such  a  state  he  went  to 
bed,  and  did  not  rise  for  several  days  and  nights.  This  gave 
his  domestics  much  uneasiness,  and  they  consulted  together, 
and  supposed  he  was  dead.  They  intended  to  break  open 
the  door,  or  to  call  their  neighbors.  At  last  the  gardener 
went  to  the  window,  and  discovered,  to  his  great  joy,  that 
his  master  was  alive,  and  turning  in  his  bed.  The  next 
day  he  rang  the  bell.  The  woman  went  in,  and  related  her 
own  and  her  husband's  uneasiness  for  him.  He  told  her 
with  a  cheerful  countenance,  that  he  had  been  very  well,  and 
had  wanted  nothing. 

The  following  anecdote,  narrated  to  Robsahm  by  the  gar- 
dener's wife,  places  Swedenborg's  moral  courage  in  a  strong 
light,  and  shows  the  use  of  judicious  plain  speaking.  Bishop 
Halenius,  the  successor  of  Swedenborg's  father,  paying  Swe- 


EMANUEL   SWEDENBORG.  135 

denborg  a  visit  one  day,  the  conversation  turned  on  the 
nature  of  common  sermons.  Swedenborg  said  to  the  bishop, 
"  You  insert  things  that  are  false  in  yours ;"  on  this,  the 
bishop  told  the  gardener,  who  was  present,  to  retire,  but 
Swedenborg  commanded  him  to  stay.  The  conversation 
went  on,  and  both  turned  over  the  Hebrew  and  Greek  Bi- 
bles, to  show  the  texts  that  were  agreeable  to  their  assertions. 
At  length  the  interview  ended,  by  some  observations  in- 
tended a.g  reproaches  to  the  bishop  on  his  avarice  and  various 
unjust  actions ;  "You  have  already  prepared  yourself  a  place 
in  hell,"  said  Swedenborg:  "but,"  added  he,  "I  predict  that 
some  months  hence  you  will  be  attacked  with  a  grievous  illness, 
during  which  time  the  Lord  will  seek  to  convert  you.  If 
you  then  open  your  heart  to  his  holy  inspirations,  your  con- 
version will  take  place.  When  this  happens,  write  to  me 
for  my  theological  works,  and  I  will  send  them  to  you." 
Some  months  after,  an  officer  from  the  province  and  bishop- 
ric of  Skara  visited  Swedenborg.  On  being  asked  how 
bishop  Halenius  was,  he  replied:  "He  has  been  very  ill,  but 
at  present  he  is  quite  recovered,  and  has  become  altogether 
another  person,  being  now  a  practicer  of  what  is  good,  full 
of  probity,  and  returns  sometimes  three  or  four-fold  of  the 
property  which  he  had  before  unjustly  taken  into  his  posses- 
sion." From  that  time  to  the  hour  of  his  death,  he  was  one 
of  the  greatest  supporters  of  the  doctrine  of  the  New  Church 
of  the  Lord,  and  declared  openly,  that  the  theological  writ- 
ings of  Swedenborg  Avere  the  most  precious  treasures  given 
for  the  welfare  of  mankind.  What  a  blessed  result  was 
this  of  the  few  severe  but  really  kind  words  of  Swedenborg, 
spoken  in  season ! 

In  Stockholm,  Swedenborg  was  very  accessible,  and  visi- 
tors sought  his  advice  for  all  purposes.  Widows  went  to 
him  to  inquire  about  the  state  of  their  husbands  in  the  other 
world ;  and  others  fancying  him  a  wizard,  beset  him  with 


186  LIFE    AXD    WRITINGS    OF 

questions  about  lost  and  stolen  property.  Notwithstanding 
the  number  and  frequency  of  these  visits,  from  people  of 
all  ranks,  he  would  never  receive  any  particular  ones,  and 
more  especially  those  of  females,  without  one  of  his  domes- 
tics being  present.  He  also  required  his  visitors  to  speak 
in  the  language  of  the  country,  saying,  "  I  will  have  wit- 
nesses of  my  discourse  and  conduct,  that  all  pretensions  to 
malicious  assertions  and  scandal  may  be  taken  away."  He 
had  probably  suffered  from  the  tongues  of  busybodies :  it 
would  have  been  strange  if  he  had  not ;  and  it  was  prudent 
for  him  to  take  this  effectual  plan  to  cut  away  the  foundation 
of  all  idle  and  malicious  gossip. 

Nicholas  Collin,  a  young  clergyman,  at  this  time  visited 
Swedenborg,  and  thus  pleasantly  narrates  his  interview. 
"In  1765,  I  went  to  reside  at  Stockholm,  where  I  continued 
for  nearly  three  years.  During  that  time,  Swedenborg  was 
a  great  object  of  public  attention  in  the  metropolis,  and  his 
extraordinary  character  was  a  frequent  topic  of  discussion. 
He  resided  at  his  house  in  the  southern  suburbs,  which  was 
in  a  pleasant  situation,  neat  and  convenient,  with  a  spacious 
garden  and  other  appendages.  There  he  received  company. 
Not  seldom  he  also  appeared  in  company,  and  mixed  in  pri- 
vate society ;  sufficient  opportunities  were  therefore  given  to 
observe  him.  I  collected  much  information  from  several 
respectable  persons  who  had  conversed  with  him ;  which  was 
the  more  easy,  as  I  lived  the  whole  time  as  a  private  tutor 
in  the  family  of  Dr.  Celsius,  a  gentleman  of  distinguished 
talents,  who  afterwards  became  bishop  of  Scania.  He,  and 
many  of  the  eminent  persons  that  frequented  his  house, 
knew  Swedenborg  well. 

"In  the  summer  of  1766,  I  waited  on  him  at  his  house. 
Introducing  myself  with  an  apology  for  the  freedom  I  took, 
I  assured  him  that  it  was  not  in  the  least  from  youthful  pre- 
sumption. I  was  then  twenty,  but  had  a  strong  desire  to 


EMANUEL    STVEDENBORG.  18*7 

converse  with  a  character  so  celebrated.  He  received  me  very 
kindly.  It  being  early  in  the  afternoon,  delicate  coffee, 
without  eatables,  was  served,  agreeable  to  the  Swedish  cus- 
tom ;  he  was  also,  like  pensive  men  in  general,  fond  of  this 
beverage.  We  conversed  for  nearly  three  hours ;  principally 
on  the  nature  of  human  souls,  and  their  states  in  the  invisible 
world;  discussing  the  principal  theories  of  psychology  by 
various  authors.  He  asserted  positively,  as  he  often 
does  in  his  works,  that  he  had  intercourse  with  spirits  of  de- 
ceased persons.  I  presumed,  therefore,  to  request  of  him, 
as  a  great  favor,  to  procure  me  an  interview  with  my  brother, 
who  had  departed  this  life  a  few  months  before,  a  young 
clergyman,  and  esteemed  for  his  devotion,  erudition,  and 
virtue.  He  answered,  that  God,  having  for  good  and  wise 
purposes  separated  the  world  of  spirits  from  ours,  a  commu- 
nication is  never  granted  without  cogent  reasons ;  and  asked 
what  my  motives  were.  I  confessed  that  I  had  none  besides 
gratifying  brotherly  affection,  and  an  ardent  wish  to  explore 
scenes  so  sublime  and  interesting  to  a  serious  mind.  He  re- 
plied, that  my  motives  were  good,  but  not  sufficient;  but 
that  if  any  important  spiritual  or  temporal  concern  of  mine 
had  been  the  case,  he  would  then  have  solicited  permission 
from  those  angels  who  regulate  these  matters.  He  showed 
me  his  garden.  It  had  an  agreeable  building,  a  wing  of 
which  was  a  kind  of  temple,  to  which  he  often  retired  for 
contemplation;  its  dim  religious  light  rendering  it  suitable 
for  such  a  purpose. 

"  We  parted  with  mutual  satisfaction ;  and  he  presented  by 
me,  to  the  said  Dr.  Celsius,  an  elegant  copy  of  his  Apocalyp- 
sis  Revelata,  then  lately  printed  in  Amsterdam." 

Swedenborg  was  of  a  very  mild  temper,  upright,  just,  and 
incapable  of  perverting  the  truth.  Robsahm,  one  day,  asked 
him  if  a  certain  preacher,  lately  deceased,  and  greatly  es- 
teemed in  Stockholm  for  his  flowery  sermons,  had  a  place  in 


188  LIFE   AND   WRITINGS   OF 

heaven.  "No,"  said  Swedenborg,  "he  went  directly  into  the 
abyss;  for  he  left  his  devotion  in  the  pulpit:  he  was  not  pious, 
but  a  hypocrite ;  proud  and  greatly  vain  of  the  gifts  he  had 
received  from  nature,  and  the  goods  of  fortune  he  was  con- 
tinually seeking  to  acquire.  Truly,"  continued  he,  "false 
appearances  will  stand  us  in  no  stead  hereafter;  they  are  all 
separated  from  man  at  his  decease;  the  mask  then  falls  from 
him ;  and  it  is  then  made  manifest  to  all,  whether  he  is  in- 
wardly good  or  evil." 

The  exact  month  of  Swedenborg's  next  foreign  travel  is 
uncertain;  but  just  before  he  undertook  it,  Robsahm  met 
him  in  his  carriage,  and  asked  him  how  he  could  venture  to 
take  a  voyage  to  London,  at  the  age  of  eighty,  and  expressed 
a  fear  lest  he  should  not  see  him  again.  "Be  not  uneasy, 
my  friend,"  said  he,  "if  you  live,  we  shall  see  one  another 
again,  for  I  have  yet  another  voyage  of  this  kind  to  make." 

At  Elsinore,  on  these  voyages,  he  frequently  visited  M. 
Rahling,  the  Swedish  Consul,  and  during  this  transit,  he 
made  the  acquaintance  of  General  Tuxen,  at  the  Consul's 
table.  The  General  asked  him  how  a  man  might  be  certain 
whether  he  was  on  the  road  to  salvation  or  not.  Swedenborg 
answered,  "That  is  very  easy.  A  man  need  only  examine 
himself  and  his  thoughts  by  the  Ten  Commandments;  as, 
for  instance,  whether  he  loves  and  fears  God ;  whether  he  is 
happy  in  seeing  the  welfare  of  others,  and  does  not  envy 
them ;  whether  on  having  received  a  great  injury  from  others, 
which  may  have  excited  him  to  anger  and  to  meditate  re- 
venge, he  afterwards  changes  his  sentiments,  because  God 
has  said  that  vengeance  is  His,  and  so  on ;  then  he  may  rest 
assured  that  he  is  on  the  road  to  heaven :  but  when  he  dis- 
covers himself  actuated  by  contrary  sentiments,  he  may 
know  that  he  is  on  the  road  to  hell." 

This  led  Tuxen  to  think  of  himself,  as  well  as  others ;  and 
he  asked  Swedenborg  whether  he  had  seen  King  Frederick  V. 


EMANUEL    SWEDENBORG.  189 

of  Denmark,  deceased  in  1766,  adding  that  though  some 
human  frailty  attached  to  him,  yet  lie  had  certain  hopes  that 
he  was  happy.  Swedenborg  said,  "Yes,  I  have  seen  him, 
and  he  is  well  off;  and  not  only  he,  but  all  the  kings  of  the 
house  of  Oldenburg,  who  are  associated  together.  This  is 
not  the  happy  case  with  our  Swedish  kings."  Swedenborg 
then  told  him  that  he  had  seen  no  one  so  splendidly  minis- 
tered to  in  the  world  of  spirits  as  the  Empress  Elizabeth  of 
Russia,  who  died  in  1762.  As  Tuxen  expressed  astonish- 
ment at  this,  Swedenborg  continued:  "I  can  also  tell  you 
the  reason,  which  few  would  surmise.  With  all  her  faults, 
she  had  a  good  heart,  and  a  certain  consideration  in  her 
negligence.  This  induced  her  to  put  off  signing  many 
papers  that  were  from  time  to  time  presented  to  her,  and 
which  at  last  so  accumulated  that  she  could  not  examine 
them,  but  was  obliged  to  sign  as  many  as  possible  on  the 
representation  of  her  ministers ;  after  which  she  would  retire 
to  her  closet,  fall  on  her  knees,  and  beg  God's  forgive- 
ness, if  she,  against  her  will,  had  signed  anything  that  was 
wrong." 

At  the  conclusion  of  this  interesting  interview,  Sweden- 
borg went  on  board  his  vessel,  leaving  a  firm  friend  and  fu- 
ture disciple  in  General  Tuxen.  Some  years  after,  Tuxen 
wrote :  "  I  thank  our  Lord,  the  God  of  heaven,  that  I  have 
been  acquainted  with  this  great  man  and  his  writings.  I 
esteem  this  as  the  greatest  blessing  I  ever  experienced  in 
this  life,  and  hope  I  shall  profit  by  it  in  working  out  my 
salvation." 

Swedenborg's  stay  in  London  at  this  time  must  have  be^n 
brief;  for  on  the  28th  of  November,  1768,  we  meet  him 
again  in  Amsterdam,  whither  he  had  gone  to  print  another 
important  work,  "Conjugial  Love,  and  its  chaste  Delights; 
also  Adulterous  Love  and  its  insane  Pleasures."  This 
book  he  published  with  his  name,  as  written  "  by  Emanuel 


I'-'O  LIFE    AND    WRITINGS    OF 

Sweden borg,  a  Swede."  This  is  the  first  of  his  theological 
works  to  which  he  affixed  his  name.  His  reason  for  giving 
it  in  this  instance,  is  said  to  have  been,  that  no  other  person 
might  be  censured  for  writing  on  this  delicate  subject.  AVc 
wil  now  examine  the  contents  of  this  wondrous  book. 


EMANUEL   SWEDENBORG.  191 


CHAPTER  XXII. 

Conjugial  Love, 

A  WISE  man  might  well  suspect  the  soundness  of  any 
system  of  morals  which  did  not  take  into  careful  considera- 
tion the  conjugial  relation.  Marriage — the  most  important 
event  in  life,  the  relation  which  occupies  the  whole  thought 
of  one  sex,  and  the  most  serious  regards  of  the  other,  the 
institution  around  which  all  that  is  highest  and  holiest  in 
life  groups  itself,  family,  home,  all  that  human  hearts  hold 
dear — must  ever  hold  a  prominent  place  in  a  true  code  of 
moral  and  spiritual  laws.  How  then  could  the  subject  be 
omitted  from  the  heavenly  writings  of  the  New  Jerusalem  ? 
or  how  could  its  apostle  forget  or  pass  it  by. 

Swedenborg,  in  his  treatise  on  Conjugial  Love,  first  speaks 
of  marriages  in  heaven.  He  shows  that  a  man  lives  a  man 
after  death,  and  that  a  woman  lives  a  woman ;  and  since  it 
was  ordained  from  creation  that  the  woman  should  be  for 
the  man,  and  the  man  for  the  woman,  and  thus  that  each 
should  be  the  other's, — and  since  that  love  is  innate  in  both, 
it  follows  that  there  are  marriages  in  heaven  as  well  as  on 
earth. 

Marriage  in  the  heavens  is  the  conjunction  of  two  into  one 
mind.  The  mind  of  man  consists  of  two  parts,  the  under- 
standing and  the  will.  When  these  two  parts  act  in  unity, 
they  are  called  one  mind.  The  understanding  is  predomi- 
nant in  man,  and  the  will  in  woman  ;  but  in  the  marriage 
of  minds  there  is  no  predominance,  for  the  will  of  the  wife 


192  LIFE   AND    WRITINGS   OF 

becomes  also  the  will  of  the  husband,  and  the  understand- 
ing of  the  husband  is  also  that  of  the  wife ;  because  each 
loves  to  will  and  to  think  as  the  other  wills  and  thinks,  and 
thus  they  will  and  think  mutually  and  reciprocally.  Hence 
their  conjunction ;  so  that  in  heaven,  two  married  partners 
are  not  called  two,  but  one  angel.  When  this  conjunction 
of  minds  descends  into  the  inferior  principles  which  are  of 
the  body,  it  is  perceived  and  felt  as  love,  and  that  love  is 
conjugial  love. 

To  this  doctrine  of  marriage  in  heaven  will  arise  an  ob- 
jection from  the  Lord's  words  to  the  Sadducees,  when  they 
asked  Him  whose  wife,  in  the  resurrection,  a  woman  should 
be,  who  had  been  married  in  succession  to  seven  brethren. 
The  Lord  replied :  "  The  children  of  this  world  marry,  and 
are  given  in  marriage ;  but  they  which  shall  be  accounted 
worthy  to  obtain  that  world  and  the  resurrection  from  the 
dead,  neither  marry  nor  are  given  in  marriage." — Luke  xx. 
34,  35.  To  understand  this  reply,  we  must  bear  in  mind  the 
nature  of  the  question.  A  woman  had  been  married,  quite 
in  accordance  with  worldly  usage,  to  seven  husbands.  Of 
course,  nothing  of  this  kind  takes  place  in  heaven ;  for,  as 
the  Lord  says,  there  "  neither  can  they  die  any  more."  Af- 
ter that  fashion  indeed  there  is  no  marrying  or  giving  in 
marriage  in  heaven.  In  truth,  marriages,  such  as  they  are 
in  heaven,  could  never  have  been  comprehended  by  the  gross 
and  carnal-minded  Jews ;  and  had  the  Lord  entered  into 
detail,  He  would  have  been  as  grossly  misapprehended  by 
them  as  when  He  said,  "  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up."  And  they  said :  "  Forty  and  six 
years  was  this  temple  in  building,  and  wilt  thou  rear  it  up 
in  three  days?"  not  knowing  that  he  "spake  of  the  temple 
of  his  body."  John  ii.  19 — 21.  Now  Swedenborg  very 
plainly  shows  that  Christians  think  as  naturally  of  marriage 
as  the  Jews  did  of  the  temple,  if  they  suppose  that  the  true 


EMANUEL   SWEDENBORG.  193 

marriage  of  minds  does  not  take  place  in  heaven,  or  that  it 
was  any  but  the  carnal  and  sensual  connections  of  earth 
that  the  Lord  declared  had  no  place  in  eternity.  In  the 
spiritual  sense  of  the  Lord's  words,  by  the  marriage  that 
does  not  take  place  in  heaven,  is  meant  the  spiritual  mar- 
riage, or  union  of  goodness  and  truth  in  the  mind ;  in  other 
words,  regeneration  :  this  must  be  accomplished  in  this  life, 
or  not  at  all.  When  the  spiritual  sense  of  the  Word  is  un- 
derstood, this  interpretation  becomes  manifest  as  the  only 
true  and  rational  mode  of  understanding  the  text ;  and  all 
the  rest  of  Scripture  goes  to  confirm  it. 

Moreover  it  is  true  that  there  is  no  marriage  in  heaven  in 
the  exact  sense  of  the  word.  Partners  are  born  into  this 
world,  and  by  life  in  it  are  disciplined  for  each  other. 
Separate,  they  are  but  parts  of  one  whole;  and  in  each 
there  is  a  continual  longing  for  unition.  Seen  by  the  eye 
of  Omniscience,  they  are  ever  married;  they  are  one,  how- 
ever divided  they  may  be  by  space  or  circumstances.  Their 
meeting  in  heaven  and  recognition  of  each  other  is  only  the 
external  completion  of  what  had  before  in  essentials  been 
effected.  And  in  this  sense  it  may  be  said  that  there  are  no 
marriages  in  heaven;  for  all  are  married,  in  reality,  before 
they  reach  heaven. 

Marriages  on  earth,  Swedenborg  teaches,  are  at  this  day 
entered  upon  so  generally  from  merely  worldly  and  sensual 
motives,  and  with  so  little  regard  for  similarity  of  mind, 
that,  save  in  few  cases,  they  are  not  maintained  and  perpet- 
uated in  the  other  life.  Married  partners  commonly  meet 
after  death;  but  as  their  internal  differences  of  mind  are 
manifested,  they  separate;  for  no  married  partners  can  be 
received  into  heaven,  except  such  as  have  been  interiorly 
united,  or  are  capable  of  being  so  united  into  one;  which  is 
understood  by  the  Lord's  words:  "They  are  no  longer  two, 
but  one  flesh."  Such  as  are  thus  separated — possibly  both 
17  I 


194  LIFE   AND   WRITINGS   OF 

very  good  people — meet,  in  due  time,  congenial  partners, 
whose  souls  incline  to  union  with  their  own,  so  that  they  no 
longer  wish  to  be  two  lives,  but  one. 

The  meeting  of  young  partners  in  heaven  is  thus  charm- 
ingly described: — "The  divine  providence  of  the  Lord 
extends  to  everything,  even  to  the  minutest  particulars 
concerning  marriages,  because  all  the  delights  of  heaven 
spring  from  the  delights  of  conjugial  love,  as  sweet  waters 
from  the  fountain  head.  On  this  account  it  is  provided  that 
conjugial  pairs  be  born,  arid  these  pairs  are  continually 
educated  to  their  several  marriages  under  the  Lord's  aus- 
pices, neither  the  boy  nor  the  girl  knowing  anything  of  the 
matter;  and  after  a  stated  time,  when  both  of  them  become 
marriageable,  they  meet  in  some  place  as  by  chance,  and  see 
each  other,  and  in  this  case  they  instantly  know,  as  by  a 
kind  of  instinct,  that  they  are  pairs ;  and  by  a  kind  of  inward 
dictate,  think  within  themselves — the  youth  that  she  is  mine, 
and  the  virgin  that  he  is  mine;  and  when  this  thought  has 
existed  some  time  in  the  mind  of  each,  they  accost  each 
other  from  a  deliberate  purpose,  and  betroth  themselves. 
It  is  said  as  by  chance,  by  instinct,  and  by  dictate,  and  the 
meaning  is  by  Divine  Providence:  since,  while  the  Divine 
Providence  is  unknown,  it  has  such  an  appearance;  for  the 
Lord  opens  internal  similitudes,  that  they  may  see  each 
other." 

We  are  now  led  by  Swedenborg,  and  introduced  to  a 
knowledge  of  the  nature  of  conjugial  love,  and  shown  in  what 
consists  its  essential  blessedness.  He  shows  that  this  love 
originates  in  the  marriage  of  goodness  and  truth.  Every 
one  who  has  experienced  anything  of  regeneration,  knows 
that  there  is  no  bliss  so  intense,  no  joy  so  extatic,  as  that 
arising  from  well-doing,  and  submission  to  the  will  of  the 
Lord.  When  right  is  done  because  it  is  right,  when  truth 
in  the  understanding  is  carried  into  action,  then  good  is 


EMANUEL    SWEDENBORG.  195 

inseminated  in  the  will  by  the  Lord,  and  conjoining  itself  to 
truth  in  the  understanding,  the  soul  overflows  with  the 
sweetest  peace,  and  the  most  interior  delight.  The  conjunc- 
tion of  goodness  and  truth  is  the  heavenly  marriage,  to 
which  the  Lord  compares  the  kingdom  of  heaven;  and  He 
;>ays  that  it  is  not  here,  nor  there,  but  within  us.  Under  the 
symbols  of  marriage  and  love,  the  regeneration  of  the  soul 
is  continually  described  in  the  Word;  and  the  meeting 
of  Jacob  and  Rachel  at  the  well,  when  "Jacob  kissed 
Rachel,"  and  for  very  joy,  "lifted  up  his  voice  and  wept," 
beautifully  typifies  the  meeting  of  goodness  and  truth,  and 
the  gladness  resulting  from  their  approaching  union. 

It  was  said  that  in  man  the  understanding  predominates, 
and  in  woman  the  will.  In  the  mind  of  each,  then,  it  is 
evident,  there  never  can  be  a  perfect  marriage,  seeing  that 
individual  minds  are  in  themselves  imperfect,  the  balance 
of  the  will  and  intellect  being  in  no  case  equal.  The  mental 
perfection  or  u'holeness  of  man  then  necessitates  marriage. 
Truth  loves  good,  and  good  loves  truth;  and  so  the  will  and 
the  understanding  ever  long  for  conjunction.  It  is  plain, 
then,  that  in  man  there  must  always  be  an  unsatisfied  desire, 
if  he  remain  by  himself;  and  so,  also,  to  even  a  greater 
degree,  with  the  woman.  This  insatiable  desire  for  conjunc- 
tion of  soul,  can  not  well  appear  in  its  strength  in  this  life 
for  many  reasons ;  nor  can  it  receive  here  its  full  satisfaction., 
as  it  will  in  eternity. 

True  conjugial  love  can  exist  only  between  two;  and  in 
polygamists  and  adulterers  it  is  utterly  destroyed.  Again, 
it  can  only  exist  with  the  regenerate,  with  those  who  love 
the  Lord  and  their  neighbor,  and  delight  in  keeping  the 
divine  commandments.  In  proportion  as  married  partners 
so  live,  they  become  more  and  more  closely  and  interiorly 
conjoined;  and  their  minds  flowing  into  one,  their  peace, 
joy,  and  bliss  are  ineffably  increased.  With  the  wicked 


196  LIFE    AND    WRITINGS    OF 

there  is  no  conjugial  love.  Their  life,  being  internally  evil, 
conceals  the  deepest  hatred;  and  the  apparent  affection 
which  they  may  display  in  the  world,  arises  either  from 
sensual  love,  or  worldly  expediency.  Be  it  well  noted  by 
all,  that  marriage  can  yield  real  happiness  only  to  the 
religious — to  those  who  love  God  and  honor  His  laws. 

It  is  impossible  for  us  to  give,  even  by  way  of  catalogue, 
a  view  of  the  details  into  which  the  treatise  on  Conjugial 
Love  enters.  It  is  so  richly  studded  with  great  principles, 
that  no  condensation  is  possible.  It  is  thus  with  all  of 
Swedenborg's  books;  so  that  an  exhaustive  review  is  impos- 
sible. He  never  treats  his  readers  to  long  moralizings  that 
can  be  condensed  into  one  paragraph;  but  all  his  writings 
are  crowded  with  thought,  so  that  one  is  prompted  not  to 
condensation,  but  to  expansion.  This  excuse,  which  we  have 
had  to  present  on  previous  occasions,  must  form  our  apology 
for  the  following  extracts,  selected  as  illustrations  of  some 
of  the  leading  truths  in  this  treatise. 

The  Delights  of  Conjugial  Love. — "As  conjugial  love  is  the 
foundation  love  of  all  good  loves,  and  as  it  is  inscribed  on  all 
the  parts  and  principles  of  man,  even  to  the  most  particular, 
it  follows  that  its  delights  exceed  the  delights  of  all  other 
loves,  and  also  that  it  gives  delight  to  the  other  loves,  ac- 
cording to  its  presence  and  conjunction  with  them;  for  it 
expands  the  inmost  principles  of  the  mind,  and  at  the  same 
time  the  inmost  principles  of  the  body,  as  the  most  delight- 
ful current  of  its  fountain  flows  through  and  opens  them. 
The  reason  why  all  delights,  from  first  to  last,  are  collated 
into  this  love,  is  on  account  of  the  superior  excellence  of  its 
use,  which  is  the  propagation  of  the  human  race,  and  thence 
of  the  angelic  heaven ;  and  as  this  use  was  the  chief  end  of 
creation,  it  follows  that  all  the  beatitudes,  satisfactions,  de- 
lights, pleasantnesses,  and  pleasures,  which  the  Lord  the 


EMAXUEL    SWEDENBORG.  197 

Creator  could  possibly  confer  upon  man,  are  collated  into 
this  love."— n.  68. 

Love  truly  Conjugial  is  essential  Chastity. — "The  reasons 
are,  1.  Because  it  is  from  the  Lord,  and  corresponds  to  the 
marriage  of  the  Lord  and  the  church.  2.  Because  it 
descends  from  the  marriage  of  good  and  truth.  3.  Because 
it  is  spiritual,  in  proportion  as  the  church  exists  with  man. 
4.  Because  it  is  the  foundation  love,  and  head  of  all  celestial 
and  spiritual  loves.  5.  Because  it  is  the  orderly  seminary 
of  the  human  race,  and  thereby  of  the  angelic  heaven. 
6.  Because  on  this  account  it  also  exists  with  the  angels 
of  heaven,  and  gives  birth  with  them  to  spiritual  offspring, 
which  are  love  and  wisdom.  7.  And  because  its  uses  are 
thus  more  excellent  than  the  other  uses  of  creation.  From 
these  considerations,  it  follows  that  love  truly  conjugial, 
viewed  from  its  origin  and  its  essence,  is  pure  and  holy,  so 
that  it  may  be  called  purity  and  holiness,  consequently, 
essential  chastity." — n.  143. 

Conjugial  Love  in  Ancient  Times. — "I  have  been  informed 
by  the  angels,  that  those  who  lived  in  the  most  ancient 
times,  live  at  this  day  in  the  heavens,  in  separate  houses, 
families,  and  nations,  as  they  lived  on  earth,  and  that  scarce 
any  one  of  a  house  is  wanting;  and  that  the  reason  is,  because 
they  were  principled  in  love  truly  conjugial;  and  that  hence 
their  children  inherited  inclinations  to  the  conjugial  princi- 
ples of  good  and  truth,  and  were  easily  initiated  into  it 
more  and  more  interiorly  by  education  received  from  their 
parents,  and  afterwards  as  from  themselves,  when  they 
became  capable  of  judging  for  themselves,  were  introduced 
into  it  by  the  Lord." — n.  205. 

Marriage  elevates  Humanity  to  its  Highest  Form. — "The 
most  perfect  and  noble  human  form  results  from  the  con- 
junction of  two  forms,  by  marriage,  so  as  to  become  one 
form ;  thus  from  two  fleshes  becoming  one  flesh  according  to 
17* 


IPS  LIFE    AND    WRITINGS    OF 

creation.  In  such  a  case  the  man's  mind  is  elevated  into 
superior  light,  and  the  wife's  into  superior  heat." — n.  201. 

The  Children  of  Good  Parents. — "Children  born  of  par- 
ents who  are  principled  in  love  truly  conjugial,  derive  from 
their  parents  the  conjugial  principle  of  good  and  truth,  by 
virtue  whereof  they  have  an  inclination  and  faculty,  if  sons, 
to  perceive  the  things  appertaining  to  wisdom,  and  if  daugh- 
ters, to  love  those  things  which  wisdom  teaches.  Hence  a 
superior  suitableness  and  facility  to  grow  wise,  is  inherited 
by  those  who  are  born  from  such  a  marriage,  and  also  to 
imbibe  the  things  relating  to  the  church  and  heaven." — n. 
202-4. 

The  capacity  of  women  to  perform  the  duties  of  men,  and 
men  those  of  women,  is  thus  spoken  of. 

"The  wife  can  not  enter  into  the  duties  proper  to  the 
man,  nor  on  the  other  hand  the  man  into  the  duties  proper 
to  the  wife,  because  they  differ  like  wisdom  and  the  love 
thereof,  or  like  understanding  and  the  will  thereof.  In  the 
duties  proper  to  the  man,  the  primary  agent  is  the  under- 
standing, thought,  and  wisdom ;  whereas  in  the  duties  proper 
to  the  wife,  the  primary  agent  is  will,  affection,  and  love; 
and  the  wife  from  the  latter  principles  performs  her  duties, 
and  the  man  from  the  former  performs  his;  wherefore  their 
duties,  from  the  nature  of  them,  are  diverse,  but  still  con- 
junctive in  a  successive  series.  It  is  believed  by  many  that 
women  can  perform  the  duties  of  men,  if  they  were  initiated 
therein  like  boys,  at  an  early  age.  They  may  indeed  be 
initiated  into  the  exercise  of  such  duties,  but  not  into  the 
judgment,  on  which  the  rectitude  interiorly  depends;  where- 
fore those  women  who  have  been  initiated  into  the  duties 
of  men,  are  bound,  in  matters  of  judgment,  to  consult  men, 
and  then,  if  they  are  left  to  their  own  disposal,  they  select 
from  the  counsels  of  men  what  favors  their  o\vn  particular 
love.  It  is  also  supposed  by  some,  that  women  are  equally 


EMANUEL    SWEDENBORG.  199 

capable  with  men  of  elevating  the  intellectual  vision,  and 
into  the  same  sphere  of  life,  and  of  viewing  things  in  the 
same  altitude;  and  they  have  been  led  into  this  opinion  by 
the  writings  of  certain  learned  authoresses;  but  these  writ- 
ings, when  examined  in  the  spiritual  world,  in  the  presence 
of  the  authoresses,  were  found  to  be  the  productions,  not 
of  judgment  and  wisdom,  but  of  ingenuity  and  wit;  and 
what  proceeds  from  these  two  latter  principles,  on  account 
of  the  elegance  and  neatness  of  style  in  which  it  is  written, 
has  the  appearance  of  sublimity  and  erudition ;  yet  only  in 
the  eyes  of  those  who  call  all  ingenuity  by  the  name 
of  wisdom.  In  like  manner,  men  can  not  enter  into  the 
duties  of  women,  and  perform  them  aright,  because  they  are 
not  in  the  affections  of  women,  which  are  altogether  distinct 
from  the  affections  of  men.  As  the  affections  and  perceptions 
of  the  male  and  female  sex  are  thus  distinct  by  creation, 
and  consequently  by  nature,  therefore,  among  the  statutes 
given  to  the  sons  of  Israel,  this  was  also  ordained:  'A 
woman  shall  not  put  on  the  garment  of  a  man,  neither  shall 
a  man  put  on  the  garment  of  a  woman ;  because  this  is  an 
abomination.'  Deut.  xxii.  5.  The  reason  is,  because  all  in 
the  spiritual  world  are  clothed  according  to  their  affections; 
and  the  affections  of  the  woman  and  the  man  can  not  be 
united,  except  as  subsisting  between  two,  and  in  no  case  as 
subsisting  in  one." — n.  175. 

The  latter  portion  of  the  treatise  on  Conjugial  Love  is 
devoted  to  the  melancholy  subject  of  the  disorders  of  the 
married  life,  to  coldnesses  and  quarrels,  separations  and  di- 
vorces ;  and  finally  to  adulteries,  fornications,  and  all  the 
abuses  of  the  sexual  relations.  Of  this  it  would  be  out  of 
place  to  speak  here,  except  to  remark,  that  it  follows,  as  a 
consequence  of  the  fact  that  conjugial  love  makes  man's 
highest  bliss  and  purest  heaven,  that  its  violations  and 
abuses  must  needs  lead  to  the  bitterest  misery  and  deepest 


200  LIFE    AND    WRITINGS    OF 

hell.  This  portion  of  the  treatise  has  subjected  Swedenborg 
to  some  gross  calumny,  which,  if  sincere,  could  only  have 
arisen  from  a  very  superficial  acquaintance  with  the  princi- 
ples of  its  author.  And  yet  it  is  hardly  possible  for  a  man 
to  write  on  such  subjects,  without  provoking  the  censure  of 
the  sickly  virtuous  and  the  hypocritically  pure.  Religious 
people  too  generally  treat  the  dire  sexual  evils  which  infest 
and  corrupt  society  with  silence  and  aversion ;  passing  them 
by  as  the  priest  and  the  Levite  did  the  wounded  traveler. 
When  the  spirit  of  Jesus  more  fully  actuates  the  church, 
and  the  love  of  the  neighbor  prompts  to  heal  the  world's 
evils  by  all  efficient  means,  then,  we  have  no  doubt,  Sweden- 
borg on  Scortatory  Love  will  be  taken  into  council. 

We  have  used  the  term  "conjugial,"  after  Swedenborg, 
who  generally  uses  the  Latin  adjective  conjugialis,  in  pre- 
ference to  conjugalis,  perhaps  because  softer  in  sound. 

Interspersed  between  the  various  chapters  of  the  treatise, 
are  memorable  relations  of  scenes  which  the  author  beheld 
in  the  spiritual  world,  and  conversations  which  he  had  Avith 
spirits  and  angels  on  the  subject  of  conjugial  love.  Many 
of  these  possess  the  most  fascinating  interest,  and  convey 
at  the  same  time  the  most  profound  and  beautiful  truths. 
One  interview  which  he  had  with  two  angels  of  the  third 
heaven  is  so  beautiful  that  we  present  it  at  length. 

"One  morning  I  was  looking  upwards  into  heaven,  and  I 
saw  over  me  three  expanses,  one  above  another.  I  wondered 
at  first  what  all  this  meant ;  and  presently  there  was  heard 
from  heaven  a  voice  as  of  a  trumpet,  saying,  '  We  have  per- 
ceived, and  now  see,  that  thou  art  meditating  concerning 
conjugial  love.  We  are  aware  that  no  one  on  earth  at 
present  knows  what  true  conjugial  love  is  in  its  origin  and 
essence.  Yet  it  is  of  importance  that  it  should  be  known. 
With  us  in  the  heavens,  especially  in  the  third  heaven,  our 
heavenly  delights  are  principally  derived  from  conjugiaJ 


EMANUEL    SWEDENBORG.  20] 

love ;  wherefore  in  consequence  of  leave  granted  us,  we  will 
send  down  to  thee  a  conjugial  pair  for  thy  inspection  and 
observation :'  and  lo !  instantly  there  appeared  a  chariot  de- 
scending from  the  third  or  highest  heaven  ; 'in  which  there 
\va.<  seen  one  angel ;  but  as  it  approached  there  were  seen 
therein  two.  The  chariot,  at  a  distance,  glittered  before  my 
( yes  like  a  diamond,  and  to  it  were  harnessed  young  horses 
white  as  snow ;  and  those  who  sat  in  the  chariot  held  in  theii 
hands  two  turtle  doves.  *  *  *  When  they  came  nearer, 
lo!  it  was  a  husband  and  his  wife;  and  they  said,  '"We  are 
a  conjugial  pair ;  we  have  lived  blessed  in  heaven  from  the 
first  age  of  the  world,  which  is  called  by  you  the  golden  age, 
and  during  that  time  in  the  same  perpetual  flower  of  youth 
in  which  thou  seest  us  at  this  day.  I  viewed  each  atten- 
tively, because  I  perceived  that  they  represented  conjugial 
love  in  its  life  and  its  adorning ;  in  its  life  in  their  faces,  and 
in  its  adorning  in  their  raiment.  *  *  *  The  husband 
appeared  of  a  middle  age  between  manhood  and  youth ; 
from  his  eyes  darted  forth  sparkling  light  derived  from  the 
wisdom  of  love ;  by  virtue  of  which  light  his  face  was  radi- 
ant from  its  inmost  ground ;  and  in  consequence  of  such  ra- 
diance, the  skin  had  a  kind  of  refulgence  in  the  outermost 
surface,  whereby  his  whole  face  was  one  resplendent  comeli- 
ness. He  was  dressed  in  an  upper  robe  which  reached  down 
to  his  feet,  and  underneath  it  was  a  vesture  of  hyacinthine 
blue,  girded  about  with  a  golden  girdle,  upon  which  were 
three  precious  stones,  two  sapphires  on  the  sides,  and  a  car- 
buncle in  the  middle ;  his  stockings  were  of  bright  shining 
linen,  with  threads  of  silver  interwoven ;  and  his  shoes  were 
of  velvet:  such  was  the  representative  form  of  conjugial  love 
with  the  husband.  But  with  the  wife  it  was  this ;  her  face 
was  seen  by  me,  and  it  was  not  seen ;  it  was  seen  as  essential 
beauty,  and  it  was  not  seen  because  this  beauty  was  inex- 
pressible ;  for  in  her  face  there  was  a  splendor  of  flaming 


202  LIFE    AND    WRITINGS    OF 

light,  such  as  the  angels  of  the  third  heaven  enjoy,  and  this 
light  made  my  sight  dim ;  so  that  I  was  lost  in  astonishment; 
she,  observing  this,  addressed  me,  saying,  'What  dost  thou 
see  ?'  I  replied,  '  I  see  nothing  but  conjugial  love  and  the 
form  thereof;  but  I  see,  and  I  do  not  see.'  Hereupon  she 
turned  herself  obliquely  from  her  husband ;  and  then  I  was 
enabled  to  view  her  attentively.  Her  eyes  were  bright  and 
sparkling  from  the  light  of  her  owrn  heaven,  which  light,  as 
was  said,  is  of  a  flaming  quality,  Avhich  it  derives  from  the 
love  of  wisdom ;  for  in  that  heaven  wives  love  their  husbands 
from  their  wisdom  and  in  their  wisdom  :  and  husbands  love 
their  wives  from  that  love  of  wisdom  and  in  it,  as  directed 
towards  themselves ;  and  thus  they  are  united.  This  was 
the  origin  of  her  beauty ;  which  was  such  that  it  would  be 
impossible  for  any  painter  to  imitate  and  exhibit  it  in  its 
form,  for  he  has  no  colors  bright  and  vivid  enough  to  express 
its  lustre ;  nor  is  it  in  the  power  of  his  art  to  depict  such 
beauty.  Her  hair  was  adjusted  in  becoming  order  so  as  to 
correspond  with  her  beauty ;  and  in  it  were  inserted  diadems 
of  flowers :  she  had  a  necklace  of  carbuncles,  from  which 
hung  a  rosary  of  chrysolites;  and  she  had  bracelets  of 
pearl :  her  upper  robe  was  scarlet,  and  underneath  it  was  a 
stomacher  of  purple,  fastened  in  front  with  clasps  of  rubies. 
But  what  surprised  me  was,  that  the  colors  varied  according 
to  her  aspect  in  regard  to  her  husband,  and  also  according 
thereto  were  sometimes  more  glittering,  and  sometimes  less ; 
in  mutual  aspect  more,  and  in  oblique  aspect  less.  When  I 
had  made  these  observations,  they  again  discoursed  with  me; 
and  when  the  husband  spoke,  he  spoke  at  the  same  time  aa 
from  his  wife ;  and  when  the  wife  spoke,  she  spoke  at  the 
same  time  as  from  her  husband ;  such  was  the  union  of  their 
minds  from  whence  speech  flows ;  and  on  this  occasion  I  also 
heard  the  sound  or  tone  of  voice  of  conjugial  love;  inwardly 
it  was  simultaneous,  and  it  likewise  proceeded  from  the  de- 


EMANUEL   SWEDENBORG.  203 

lights  of  a  state  of  innocence  and  peace.  At  length  they 
said, '  We  are  recalled ;  we  must  depart :'  and  instantly  they 
appeared  again  conveyed  in  a  chariot  as  before.  The  way 
by  which  they  were  conveyed  was  a  paved  way  through 
flowering  shrubberies,  from  the  beds  of  which  rose  olive  and 
orange  trees  laden  with  fruit.  When  they  approached  their 
own  heaven  they  were  met  by  several  virgins,  who  welcomed 
and  introduced  them." 


204  LIFE   AND   WRITINGS  O* 


CHAKiLR   XAl.l 

Aitactied   &j/    7>r.   Eltebom — Visits   France— Tetter   to    Hartley,  ana 
Hartley's   Opinion  of  Swedenborg. 

IN  the  spring  of  1769,  Swedenborg  published  at  Amster- 
dam, A  Brief  Exposition  of  the  Doctrine  of  the  New  Church, 
"in  which  work,"  he  says,  writing  to  Dr.  Beyer,  "are  fully 
shown  the  errors  of  the  existing  doctrines  of  justification  by 
faith  alone,  and  of  the  imputation  of  the  righteousness  or 
merits  of  Jesus  Christ."  He  sent  the  little  book  to  all  the 
clergy  throughout  Holland,  and  to  the  most  eminent  in 
Germany;  but,  on  second  thought,  sent  only  one  copy  to 
Sweden,  to  Dr.  Beyer,  requesting  him  to  keep  it  to  himself, 
for  true  divinity  in  Sweden  was  in  a  wintry  state. 

Swedenborg's  long  preservation  from  attack  and  contro- 
versy, at  this  time  came  to  an  end.  On  the  22d  of  March, 
1769,  Dr.  Ekebom,  Dean  of  the  Theological  faculty  of  Got- 
tenburg,  laid  before  the  Consistory  there  a  series  of  objections 
against  Swedenborg's  theological  writings,  laden  with  untruth, 
and  full  of  personal  invective.  The  Dean  branded  his  doc- 
trine "as  in  the  highest  degree  heretical,  and,  on  points  the 
most  tender  to  every  Christian,  Socinian."  He  stated,  fur- 
ther, that  he  "did  not  know  Assessor  Swedenborg's  religious 
system,  and  should  take  no  pains  to  come  at  the  knowledge 
of  it."  As  for  Swedenborg's  chief  works,  he  "did  not  possess 
them,  and  had  neither  read  nor  seen  them."  Swedenborg's 
written  reply,  transmitted  from  Holland,  was  mild  and 
effectual.  He  cited  his  writings  themselves,  and  proved 


EMANUEL   SWEDENBORG.  205 

that,  according  to  Scripture,  the  Apostolic  Creed,  and  what* 
ever  was  not  self-contradictory  in  the  orthodoxy  of  the 
churches,  his  doctrine  was  anything  but  heretical.  But  the 
self-acknowledged  ignorance  and  prejudice  of  the  Dean  were 
not  to  be  removed  by  anything  he  might  say.  "Was  not 
this,"  to  quote  Swedenborg's  own  words,  "to  be  blind  in  the 
forehead,  and  to  have  eyes  behind,  and  even  those  covered 
with  a  film?  To  see  and  decide  upon  writings  in  such  a 
fashion,  can  any  secular  or  ecclesiastical  judge  regard  as 
otherwise  than  criminal?" 

About  the  end  of  May,  or  the  beginning  of  June,  Sweden- 
bo  rg  left  Amsterdam  for  Paris,  "with  a  design  which,"  in 
writing  to  Dr.  Beyer,  he  says,  "must  not  be  made  public 
beforehand."  We  hardly  understand  the  remark,  except 
that  he  anticipated  some  difficulty  with  regard  to  the  object 
of  his  journey, — the  publication  of  another  little  work, 
entitled,  "The  Intercourse  Between  the  Soul  arid  the  Body," 
in  the  French  capital. 

On  his  arrival  in  Paris,  Swedenborg  submitted  his  tract 
to  M.  Chevreuil,  Censor  Royal,  who,  having  read  it,  informed 
him  that  a  tacit  permission  to  publish  would  be  granted,  on 
condition,  as  was  customary  in  the  case  of  doubtful  books, 
that  the  title  should  say,  "printed  at  London,"  or  "at 
Amsterdam."  This,  Swedenborg's  nice  sense  of  truth  and 
honor  could  not  submit  to,  and  he  abandoned  his  intention 
of  publishing  it  in  Paris.  His  enemies  in  Gottenburg  then 
circulated  a  report  that  he  had  been  ordered  to  quit  Paris, 
which  he,  in  a  letter  to  Dr.  Beyer,  pronounced  a  direct 
falsehood,  and  appealed  for  the  truth  of  the  case  to  the 
Swedish  Ambassador  to  France. 

"Rumor  also,"  writes  Wilkinson,  "has  been  busy  with 
Swedenborg  upon  this  journey.  The  French  'Universal 
Biography'  connects  him  with  an  artist, — Elie, — who,  it  Ls 
alleged,  supplied  him  with  money,  and  furthered  his  pre- 
18 


206  LIFE   AND    WRITINGS    OF 

Burned  designs.  Indeed,  he  has  been  accused  of  a  league 
with  the  illumines,  and  with  a  certain  politico-theological 
freemasonry,  centuries  old,  but  always  invisible,  which  was 
to  overturn  society,  and  foster  revolutions  all  over  the  world. 
AVe  can  only  say  that  our  researches  have  not  elicited  these 
particulars,  and  that  every  authentic  document  shows  that 
Swedenborg  stood  always  upon  his  own  basis,  accepted 
money  from  no  one,  and  was  just  what  he  appeared — a 
theological  missionary,  and  nothing  more." 

The  short  visit  to  Paris  was  terminated  by  his  departure 
for  London,  where,  unfettered  by  censors,  he  published  his 
little  book — "The  Intercourse  Between  the  Soul  and  the 
Body." 

One  of  Swedenborg's  warmest  and  most  intelligent  Eng- 
lish friends,  was  the  Rev.  Thomas  Hartley,  A.  M.,  rector 
of  Winwick,  Northamptonshire, — himself  an  author,  and 
assistant  translator  of  the  first  English  edition  of  "Heaven 
and  Hell."  At  this  time  he  wrote  to  Swedenborg,  fearing 
that  he  might  be  in  want  of  money,  and  offering  to  supply 
his  needs;  also  requesting  an  account  of  his  past  life  and 
connections,  as  a  means  of  refuting  calumnies.  In  his  reply, 
Swedenborg  satisfied  him  on  these  points.  He  says  to  Mr. 
Hartley :  "  I  take  pleasure  in  the  friendship  you  express  for 
me  in  your  letter,  and  return  you  sincere  thanks  for  the  same : 
but  as  to  the  praises  you  bestow  upon  me,  I  only  receive 
them  as  tokens  of  your  love  of  the  truths  contained  in  my 
writings,  and  so  refer  them  to  the  Lord  and  Saviour,  from 
whom  is  all  truth,  because  he  is  the  Truth.  John  xiv.  6. 

"  I  live  on  terms  of  familiarity  and  friendship  with  all  the 
bishops  of  my  country,  who  are  ten  in  number;  as  also  with 
the  sixteen  senators,  and  the  rest  of  the  nobility;  for  they 
know  that  I  am  in  fellowship  with  angels.  The  King  and 
Queen  also,  and  the  three  princes,  their  sons,  show  me  much 
favor.  I  was  once  invited  by  the  King  ancl  Queen  to  dine 


EMANUEL    SWEDENBORG.  207 

at  their  table, — an  honor  which  is,  in  general,  granted  only 
to  the  nobility  of  the  highest  rank ;  and  likewise,  since,  with 
the  hereditary  Prince.  They  all  wished  for  my  return 
home, — so  far  am  I  from  being  in  any  danger  of  persecution 
in  my  own  country,  as  you  seem  to  apprehend,  and  so  kindly 
wish  to  provide  against;  and  should  anything  of  the  kind 
befall  me  elsewhere,  it  can  not  hurt  me.  But  I  regard  all 
that  I  have  mentioned  as  matters  of  little  moment;  for, 
what  far  exceeds  them,  I  have  been  called  to  a  holy  office 
by  the  Lord  himself,  who  most  graciously  manifested  him- 
self in  person  to  me,  his  servant,  in  the  year  1743;  when  he 
opened  my  sight  to  the  view  of  the  spiritual  world,  and 
granted  me  the  privilege  of  conversing  with  spirits  and 
angels,  which  I  enjoy  to  this  day.  I  am  a  Fellow,  by 
invitation,  of  the  Royal  Academy  of  Sciences  at  Stockholm: 
but  I  have  never  sought  admission  into  any  other  Literary 
Society,  as  I  belong  to  an  angelic  society,  wherein  things 
relating  to  heaven  and  the  soul  are  the  only  subjects  of  dis- 
course and  entertainment;  whereas  the  things  which  occupy 
the  attention  of  our  Literary  Societies  are  such  as  relate  to 
the  world  and  the  body.  As  for  the  world's  wealth,  I  have 
what  is  sufficient,  and  more  I  neither  seek  nor  wish  for. 
Your  letter  has  drawn  the  mention  of  these  things  from  me, 
with  the  view,  as  you  suggest,  that  any  ill-grounded  preju- 
dices may  be  removed.  Farewell!  and  from  my  heart  I 
wish  you  all  felicity  in  this  world  and  in  the  next;  which  I 
make  no  doubt  of  your  attaining,  if  you  look  and  pray  to 
our  Lord. — E.  Sweden borg."  Dated,  London,  1769. 

Mr.  Hartley,  in  1781,  when  far  advanced  in  years,  thus 
gives  his  opinion  of  Swedenborg: — 

"  The  great  Swedenborg  was  a  man  of  uncommon  humility. 
He  was  of  a  catholic  spirit,  and  loved  all  good  men  of  e\  ery 
cnurch,  making  at  the  same  time  all  candid  allowance  for 
the  innocence  of  involuntary  error.  However  self-denying 


208  LIFE   AND   WRITINGS   OF 

in  bis  own  person,  as  to  gratifications  and  indulgences,  even 
within  the  bounds  of  moderation,  yet  nothing  severe,  nothing 
of  the  precisian,  appeared  in  him ;  but  on  the  contrary,  an 
inward  serenity  and  complacency  of  mind  were  manifest  in 
the  sweetness  of  his  looks  and  outward  demeanor.  It  may 
reasonably  be  supposed  that  I  have  weighed  the  character 
of  our  illustrious  author  in  the  scale  of  my  best  judgment, 
from  the  personal  knowledge  I  had  of  him,  from  the  best 
information  I  could  procure  respecting  him,  and  from  a 
diligent  perusal  of  his  writings;  and  according  thereto,  I 
have  found  him  to  be  the  sound  divine,  the  good  man,  the 
deep  philosopher,  the  universal  scholar,  and  the  polite  gen- 
tleman; and  I  further  believe,  that  he  had  a  high  degree 
of  illumination  from  the  spirit  of  God,  was  commissioned  by 
Him  as  an  extraordinary  messenger  to  the  world,  and  had 
communication  with  angels  and  the  spiritual  world  far 
beyond  any  since  the  time  of  the  Apostles.  As  such,  1  offer 
his  character  to  the  world,  solemnly  declaring,  that,  to  the 
best  of  my  knowledge,  I  am  not  herein  led  by  any  partiality 
or  private  views  whatever,  being  now  dead  to  every  worldly 
interest,  and  accounting  myself  as  unworthy  of  any  higher 
character  than  that  of  a  penitent  sinner." 

Two  others  of  Swedenborg's  English  friends  were  Dr. 
Messiter  and  Dr.  Hampe,  who  had  been  preceptor  to  George 
I.  From  a  letter  of  Dr.  Messiter's,  we  extract  the  following 
remarks  on  Swedenborg's  character: — 

"I  have  had  the  honor  of  being  frequently  admitted  to 
Swedenborg's  company,  when  in  London,  and  to  converse 
with  him  on  various  points  of  learning,  and  I  will  venture 
to  affirm  that  there  are  no  parts  of  mathematical,  philo- 
sophical, or  medical  knowledge,  nay,  I  believe  I  might  justly 
say,  of  human  literature,  to  which  he  is  in  the  least  a 
stranger;  yet  so  totally  insensible  is  he  of  his  own  merit, 
that  I  am  confident  he  does  not  know  that  he  has  any;  and 


EMANUEL    SWEDENBORG.  209 

as  he  himself  somewhere  says  of  the  angels,  he  always  turns 
his  head  away  on  the  slightest  encomium." 

Swedenborg's  stay  hi  England  at  this  time  does  not  seem 
to  have  been  longer  than  sufficed  for  the  transaction  of  his 
business;  for  in  September,  1769,  he  sailed  for  Stockholm, 
arriving  there  at  the  beginning  of  October.  But  we  must 
now  suspend  the  narrative  of  his  life  to  offer  a  few  remarks 
on  his  little  works, — "A  Brief  Exposition  of  the  Doctrine 
of  the  New  Church,"  and  "The  Intercourse  Between  the 
Soul  and  the  Body." 
18  » 


210  LIFE  AND   WRITINGS   OP 


CHAPTER  XXIV. 

•"Brief  Exposition  of  the  Doctrines  of  the  Neio  CJiurch,"  and  "The 
Intercourse  between  the  SotU  and  the  Body*" 

"THE  Brief  Exposition  of  the  Doctrines  of  the  New 
Church"  is  an  exposition  effected  by  means  of  comparisons 
between  the  doctrjnes  of  the  New  Church  and  those  of  Cath- 
olics and  Protestestants.  The  work  is  avowedly  only  a 
sketch,  and  the  precursor  of  a  larger  book — "The  True 
Christian  Religion" — a  work  of  some  years,  which  will 
shortly  demand  our  attention.  The  Catholic  doctrinals  are 
taken  from  the  records  of  the  Council  of  Trent ;  and  the 
Protestant  from  the  Formula  Concordise,  composed  by  per- 
sons attached  to  the  Augsburg  Confession.  The  disagree- 
ments between  the  tenets  of  the  Old  and  New  Churches  are 
considered  under  twenty-five  Articles,  the  heads  of  which  we 
will  condense  and  present  to  the  reader. 

The  Churches  which,  by  the  Reformation,  separated  them- 
selves from  the  Roman  Catholic  Church,  differ  in  various 
points  of  doctrine ;  but  they  all  agree  in  the  Articles  con- 
cerning a  Trinity  of  Persons  in  the  Godhead,  original  sin 
from  Adam,  imputation  of  the  merit  of  Christ,  and  justifica- 
tion by  faith  alone.  The  Roman  Catholics,  before  the  Re- 
formation, held  and  taught  exactly  the  same  things  as  the 
Reformed  did  after  it,  in  respect  to  these  points ;  only  with 
this  difference,  that  they  conjoined  faith  with  charity  or  good 
works. 

The  leading  Reformers,  Luther,  Melancthon,  and  Calvin, 


EMANUEL   SWEDENBORQ.  211 

retained  all  the  tenets  concerning  a  Trinity  of  Persons  in 
the  Godhead,  original  sin,  imputation  of  the  merits  of 
Christ,  and  justification  by  faith,  just  as  they  were,  and  had 
been,  among  the  Roman  Catholics ;  but  they  separated  char- 
ity or  good  works  from  that  faith,  and  declared  at  the  same 
time  that  they  were  not  of  a  saving  efficacy,  with  a  view  to 
be  totally  severed  from  the  Roman  Catholics  as  to  the  very 
essentials  of  the  Church,  which  are  faith  and  charity.  Never- 
theless the  leading  Reformers  adjoined  good  works,  and  even 
conjoined  them  to  their  faith,  but  in  man  as  a  passive  sub- 
ject ;  whereas  the  Roman  Catholics  conjoin  them  in  man  as 
an  active  subject ;  and  notwithstanding  this,  there  is  actually 
a  conformity  between  the  one  and  the  other  «s  to  faith,  works, 
and  merit. 

The  whole  system  of  theology  in  the  Christian  World,  at 
this  day,  is  founded  on  an  idea  of  three  Gods,  arising  from 
the  doctrine  of  a  Trinity  of  Persons,  and  when  this  doctrine 
is  rejected,  then  all  the  tenets  of  the  aforesaid  theology  fall 
to  pieces.  The  truth  of  this  must  be  apparent  to  every 
one.  The  Doctrine  of  a  Trinity  of  Persons  in  the  Divine 
Being,  is  the  key-stone  of  Roman  Catholic  and  Protestant 
theology.  If  this  Doctrine  be  false,  the  whole  structure  tot- 
ters to  its  fall. 

When  the  faith  in  three  Gods  is  rejected,  then  it  is  possi- 
ble to  receive  the  true  and  saving  faith,  which  is  a  faith  in 
One  God,  united  with  good  works. 

This  faith  is  in  God  the  Saviour  Jesus  Christ,  and  in  its 
simple  form  is  as  follows :  1.  That  there  is  One  God,  in  whom 
is  a  Divine  Trinity,  and  that  He  is  the  Lord  Jesus  Christ. 
2.  That  saving  faith  is  to  believe  in  Him.  3.  That  evils 
ought  to  be  shunned,  because  they  are  of  the  devil  and  from 
the  devil.  4.  That  good  works  ought  to  be  done,  because 
they  are  of  God  and  from  God.  5.  That  they  ought  to  be 


212  LIFE   AND   WRITINGS    OF 

done  by  man  as  of  himself,  but  with  a  belief  that  they  are 
from  the  Lord,  operating  in  him  and  by  him. 

The  faith  of  the  present  day  has  separated  religion  frora 
the  Church,  since  religion  consists  in  the  acknowledgment 
of  One  God,  and  in  the  worship  of  Him  from  faith  grounded 
in  charity ;  but  the  faith  of  the  present  Church  cannot  be 
conjoined  with  charity,  and  produce  any  fruits  which  are 
good  works,  because  imputation  supplies  everything,  remits 
guilt,  justifies,  sanctifies,  regenerates;  imparts  the  life  of 
heaven,  and  thus  salvation ;  and  all  this  freely,  without  any 
works  of  man.  In  this  case,  what  is  charity,  which  ought 
to  be  united  with  faith,  but  something  vain  and  superflu- 
ous, and  a  mere  addition  and  supplement  to  imputation, 
and  justification,  to  which,  nevertheless,  it  adds  no  weight  or 
value  ? 

From  this  faith  results  a  worship  of  the  mouth  and  not 
of  the  life.  Now  the  Lord  accepts  the  worship  of  the 
mouth  in  proportion  as  it  proceeds  from  the  worship  of  the 
life. 

The  doctrine  of  the  present  Church  is  interwoven  with 
many  paradoxes,  which  are  to  be  embraced  by  faith.  There- 
fore its  tenets  gain  admission  into  the  memory  only,  and  not 
at  all  into  the  understanding,  which  is  superior  to  the 
memory,  but  merely  into  confirmations  below  it.  Thus  the 
tenets  of  the  present  Church  cannot  be  learned  or  retained 
without  great  difficulty,  nor  can  they  be  preached  or  taught 
without  using  great  care  and  caution  to  conceal  their  naked- 
ness, because  sound  reason  neither  discerns  nor  perceives 
them. 

The  doctrine  of  the  faith  of  the  present  Church  ascribes 
to  God  human  passions  and  infirmities  ;  as,  that  He  beheld 
man  from  anger,  that  He  required  to  be  reconciled,  that  Ho 
is  reconciled  through  the  love  He  bore  towards  the  Son,  and 
by  His  intercession ;  and  that  He  required  to  be  appeased 


EMANUEL    SWEDENBORG.  213 

by  the  sight  of  His  Son's  sufferings,  and  thus  to  be  brought 
back  to  mercy;  and  that  He  imputes  the  righteousness  of 
His  Son  to  an  unrighteous  man  who  supplicates  it  from 
faith  alone ;  and  that  thus  from  an  enemy  He  makes  him  a 
friend,  and  from  a  child  of  wrath  a  child  of  grace: — all 
which  dogmas  are  the  opposite  of  the  truth,  and  repulsive  to 
every  wise  man. 

The  faith  of  the  present  Church  has  produced  monstrous 
births ;  for  instance,  instantaneous  salvation  by  an  immedi- 
ate act  of  mercy ;  predestination ;  the  notion  that  God  has 
no  respect  unto  the  actions  of  men,  but  unto  faith  alone ; 
that  there  is  no  connection  between  charity  and  faith ;  that 
man  in  conversion  is  like  a  stock ;  with  many  more  heresies 
of  the  same  kind ;  likewise  concerning  the  sacraments  of 
Baptism  and  the  Holy  Supper,  as  to  the  advantages  reason- 
ably to  be  expected  from  them,  when  considered  according 
to  the  doctrine  of  justification  by  faith  alone;  as  also  with 
regard  to  the  person  of  Christ :  and  that  heresies,  from  the 
first  ages  to  the  present  day,  have  sprung  up  from  no  other 
source  than  from  the  doctrine  founded  on  the  idea  of  three 
Divine  Persons  or  Gods. 

The  last  state  of  the  present  church,  when  it  is  at  an  end, 
is  meant  by  the  consummation  of  the  age,  and  the  coming 
of  the  Lord  at  that  period.  Matt.  xxiv.  3. 

The  infestation  from  falses,  and  thence  the  consummation 
of  every  truth,  or  the  desolation  which  at  this  day  prevails 
ill  the  Christian  Churches,  is  meant  by  the  great  affliction, 
such  as  was  not  from  the  beginning  of  the  world,  nor  ever 
shall  be:  Matt.  xxiv.  21:  and  that  there  would  be  neither 
love  nor  faith,  nor  the  knowledge  of  good  and  truth,  in  the 
last  time  of  the  Christian  Church,  is  understood  by  these 
words  in  the  same  chapter  of  Matthew :  "After  the  affliction 
of  those  days,  the  sun  shall  be  darkened,  and  the  moon  shall 


214  LIFE    AND    WRITINGS    OF 

not  give  her  light,  and  the  stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be  shaken,"  verse  29. 

They  who  are  in  the  present  justifying  faith,  are  meant 
by  the  he-goats  in  Daniel  and  Matthew;  and  they  who  have 
confirmed  themselves  therein,  are  meant  in  the  Apocalypse 
by  the  dragon  and  his  two  beasts,  and  by  the  locusts;  and 
this  same  faith,  when  confirmed,  is  there  meant  by  the  great 
city  which  is  spiritually  called  Sodom  and  Egypt,  where  the 
two  witnesses  were  slain;  as  also  by  the  pit  of  the  abyss, 
whence  the  locusts  issued. 

Unless  a  New  Church  be  established  by  the  Lord,  no  one 
can  be  saved.  This  is  meant  by  these  words :  "  Unless  those 
days  should  be  shortened,  there  should  no  flesh  be  saved." 
Matt.  xxiv.  22.  The  reason  why  no  flesh  could  be  saved, 
unless  those  days  should  be  shortened,  is,  because  the  faith 
of  the  present  Church  is  founded  on  the  idea  of  three  Gods, 
and  with  this  idea  no  one  can  enter  heaven.  Not  that  all 
who  are  believers  in  the  doctrine  of  a  tripersonal  God  are 
lost;  but  that,  unless  a  New  Church  were  provided  by  the 
Lord,  and  spiritual  truth  revealed,  man,  wanting  truth, 
could  never  become  regenerate,  could  never  enter  heaven, 
and  thus  the  end  of  his  creation  would  be  defeated.  In 
spite,  however,  of  false  doctrine,  men  are  saved  by  the  laying 
hold,  as  it  were,  of  the  truths  leading  to  a  good  life,  which 
exist  in  the  most  corrupt  faiths,  and  goodness  always  con- 
tains an  internal  acknowledgment  and  love  of  truth,  although 
false  doctrine  may  fill  the  memory.  Yet  it  is  true,  never- 
theless, that  false  doct-rine  perverts,  discourages,  and  in  the 
end  destroys  all  inclinations  to  live  well.  For  this  reason, 
then,  the  First  Christian  Church  has  come  to  its  end,  or  has 
been  consummated;  and  the  Lord  is  raising  up  a  New 
Church,  endowed  with  truth  capable  of  leading  the  world  in 
the  way  of  life,  and  to  heaven. 

The  opening  and  rejection  of  the  tenets  of  the  faith  of  the 


EMAXUEL    SWEDENBORG.  215 

present  Church,  and  the  revelation  and  reception  of  the 
tenets  of  the  faith  of  the  New  Church,  is  meant  by  these 
words  in  the  Apocalypse: — "He  that  sat  upon  the  throne 
said,  Behold  I  make  all  things  new;  and  He  said  unto  me, 
Write;  for  these  words  are  true  and  faithful."  xxi.  5.  The 
Ne\v  Church  about  to  be  established  by  the  Lord,  is  the 
IS'ew  Jerusalem,  treated  of  in  chapters  xxi.  and  xxii.,  which 
is  there  called  the  Bride  and  the  Wife  of  the  Lamb. 

Such,  briefly  expressed,  are  the  heads  or  leading  ideas 
of  the  little  work,  "A  Brief  Exposition  of  the  Doctrines 
of  the  New  Church,"  a  treatise  which,  as  Wilkinson  truly 
remarks,  "is  unequaled  among  Swedenborg's  works  for  its 
destructive  logic." 

"  The  Intercourse  Between  the  Soul  and  the  Body,"  is  a 
small  treatise  designed  to  illustrate  a  subject  which  has 
puzzled  many  minds  from  time  immemorial.  Various  have 
been  the  theories  of  philosophers  on  this  subject;  but  few 
could  satisfy  the  intelligent  mind,  or  explain  the  varied 
phenomena  of  being.  Swedenborg,  in  many  of  his  previous 
works,  had,  with  greater  or  less  fullness,  explained  the  nature 
of  the  soul's  union  with  the  body,  and  this  treatise  is,  to  some 
extent,  but  a  repetition  of  what  he  had  elsewhere  written, — 
cleared,  however,  from  extraneous  matter. 

His  view  of  the  subject  is  simple  and  intelligible,  as  is  all 
truth.  The  soul  of  man  is  a  spiritual  substance,  of  the  same 
form  as  his  body;  transfusing  all  the  body's  tissues,  and 
wearing  the  body  as  a  garment,  even  as  the  body  wears  its 
clothes.  The  body  lives  from  the  soul.  In  itself,  the  body 
is  dead  and  without  sensation,  as  is  evident  when  the  man 
leaves  it  at  death ;  it  then  returns  to  its  inorganic  elements. 
As  the  body  is  diseased  or  injured,  the  soul  is  more  or  less 
deprived  of  its  power  of  action  in  the  natural  world,  but  the 
soul  itself  is  uninjured.  We  see  an  illustration  of  this  in 
the  use  of  spectacles.  Man's  external  organ  of  sight  is 


216  LIFE    AND    WRITINGS    OF 

defective,  and  he  cannot  see  objects  distinctly.  Glasses  are 
put  before  his  eyes,  and  he  sees  as  well  as  ever.  Now  it  is 
certain  the  glasses  in  themselves  do  not  restore  his  sight. 
They  merely  complete  the  defective  organ,  and  the  eye 
of  the  spiritual  man  uses  them  as  a  means  to  look  forth  into 
the  material  world.  Observation  and  meditation  will  supply 
a  multitude  of  confirmations  of  this  doctrine  of  the  spiritual 
body  animating  and  transfusing  the  material. 

At  death  the  spiritual  body  lays  down  the  material,  and 
makes  its  appearance  in  its  higher  sphere.  Whether  it  is 
beautiful  or  deformed,  depends  upon  the  man's  conduct  on 
earth.  If  the  soul  has  loved  goodness  and  truth,  it  is  a 
beautiful  human  form,  and  increases  in  grace  and  loveliness 
to  eternity  in  heaven ;  if,  on  the  other  hand,  it  has  lived  in 
evil  and  hated  truth,  it  is  deformed  and  hideous,  and  finds 
its  place  in  hell,  the  abode  of  all  that  is  ugly  and  abominable. 

But  from  this  it  is  not  to  be  concluded  that  the  soul  has 
life  in  itself.  Like  the  body,  it  also  is  dead,  and  is  only  a 
form  receptive  of  life  from  the  One  Only  Infinite  Life,  in 
whom  the  whole  universe  lives,  moves,  and  has  its  being, — 
the  Lord.  The  material  body  is  proximately  sustained  by 
the  light  and  heat  of  the  material  sun.  The  spiritual  body 
of  man  is  sustained  by  the  light  and  heat  of  the  spiritual 
Sun,  which  is  the  circumambient  sphere  of  the  Divine  Love 
and  Wisdom.  From  this  spiritual  Sun,  our  natural  sun 
exists,  even  as  our  material  bodies  live  from  our  spiritual 
bodies.  But  all  alike  exist  and  subsist  from  the  Lord 
alone. 

Such,  in  a  few  words,  is  the  leading  idea  of  this  little  trea- 
tise. For  the  details,  the  charming  confirmation  and  the 
able  and  simple  refutation  of  the  doctrines  of  Leibnitz  and 
other  philosophers,  who  have  treated  on  the  same  subject,  we 
can  only  refer  to  the  book  itself.  We  append  the  concluding 


EMANUEL   SWEDENBORG.  217 

paragraph  of  the  treatise,  as  a  delightful  specimen  of  spirit- 
ual analogy : — 

"  I  was  once  asked,  how  I,  who  was  previously  a  philoso- 
pher, became  a  theologian ;  and  I  answered,  '  In  the  same 
manner  that  fishermen  became  the  disciples  and  apostles  of 
the  Lord :  and  that  I  also  from  my  youth  had  been  a  spirit- 
ual fisherman.'  On  this,  he  asked,  '  What  is  a  spiritual  fish- 
erman ?'  I  replied, — 'A  fisherman,  in  the  spiritual  sense  of 
the  Word,  signifies  a  man  who  investigates  and  teaches  nat- 
ural truths,  and  afterwards  spiritual  truths  in  a  rational 
manner.'  On  his  inquiring,  '  How  is  this  demonstrated  ?'  I 
said,  '  From  these  passages  of  the  Word :  'And  the  waters 
shall  fail  from  the  sea,  and  the  rivers  shall  be  wasted  and 
dried  up.  The  fishers  also  shall  mourn,  and  all  they  that 
cast  a  hook  into  the  brook  shall  lament.'  Isaiah  xix.  5,  8. 
And  in  another  place  it  is  said,  respecting  the  sea,  whose 
waters  were  healed,  '  The  fishers  shall  stand  upon  it,  from 
Engedi  even  unto  Eneglaim  ;  they  shall  be  present  to  spread 
forth  nets ;  their  fish  shall  be  according  to  their  kinds,  as  the 
fish  of  the  great  sea,  exceeding  many.'  Ezekiel  xlvii.  10. 
And  in  another  place,  '  Behold  I  will  send  for  many  fishers, 
saith  Jehovah,  and  they  shall  fish  them.'  Jeremiah  xvi.  16. 
Hence  it  is  evident  Avhy  the  Lord  chose  fishermen  for  his 
disciples,  and  said,  '  Follow  me,  and  I  will  make  you  fishers 
of  men ;'  Matthew  iv.  18,  19 ;  Mark  i.  16,  17 ;  and  why 
he  said  to  Peter  after  he  had  caught  a  multitude  of  fishes, 
'Henceforth  thou  shalt  catch  men.'  Luke  v.  9,  10.  I  af- 
terwards demonstrated  the  origin  of  this  signification  of 
fishermen  from  the  Apocalypse  Revealed ;  namely,  that 
since  water  signifies  natural  truths,  as  does  also  a  river,  a 
fish  signifies  those  who  are  in  possession  of  natural  truths ; 
and  thpnce  fishermen,  those  who  investigate  and  teach  truth. 
On  hearing  this,  my  interrogator  said,  '  Now  I  can  under- 
stand why  the  Lord  called  and  chose  fishermen  to  be  his 

19  K 


218  LIFE   AND    WRITINGS   OP 

disciples ;  and  therefore  I  do  not  wonder  that  he  has  also 
chosen  you,  since,  as  you  have  observed,  you  were  from  early 
youth  a  fisherman  in  a  spiritual  sense,  that  is,  an  investiga- 
tor of  natural  truths ;  and  the  reason  that  you  are  now  be- 
come an  investigator  of  spiritual  truths,  is  because  they  are 
founded  in  the  former.'  To  this  he  added,  being  a  man  of 
reason,  that  '  the  Lord  alone  knows  who  is  the  proper  person 
to  apprehend  and  teach  the  truths  of  His  New  Church, 
whether  one  of  the  primates,  or  one  of  their  domestic  ser- 
vants. Besides,'  he  continued,  '  Avhat  Christian  theologian 
does  not  study  philosophy  in  the  schools,  before  he  is  inaug- 
urated a  theologian.'  At  length  he  said,  'Since  you  are 
become  a  theologian,  explain  what  is  your  theology.'  I  an- 
swered, '  These  are  its  two  principles,  God  is  one,  and  iliere  is 
a  conjunction  of  charity  and  faith.'  To  which  he  replied, 
'Who  denies  these  principles?'  I  rejoined,  '  The  theology 
of  the  present  day,  when  interiorly  examined.'  " 


EMANTJEL   SWEDENBORG.  219 


CHAPTER   XXV. 

Persecution. — Letter  to  the  Academy  of  Sciences. — leaves  Stockholm 
for  the  last  time. 

ON  Swedenborg's  arrival  in  Stockholm,  he  found  that  the 
long  peace  he  had  enjoyed  from  external  interference  and 
persecution  was  at  an  end.  The  first  manifestation  of  hos- 
tility took  place  in  the  seizure  of  some  copies  of  his  treatise 
on  Conjugial  Love,  at  Norkjoping,  which  he  had  sent  from 
England,  intending  to  present  them  to  his  countrymen.  The 
ground  of  their  seizure  was,  a  law  prohibiting  the  introduc- 
tion of  any  works  into  Sweden  at  variance  with  the  Luthe- 
ran faith.  The  seizure  having  taken  place  in  the  diocese  of 
his  nephew  Filenius,  he  naturally  turned  to  him  for  expla- 
nation and  redress.  Filenius  thereon  embraced  and  kissed 
his  uncle,  and  assured  him  that  he  would  fulfill  all  his  desires, 
and  procure  the  restoration  of  his  books.  But  his  actions 
were  the  reverse  of  his  words;  for  he  was,  in  fact,  the 
prompter  of  the  seizure,  and  secretly  did  all  he  could  to  in- 
sure their  confiscation.  By  and  by  Swedenborg  discovered 
the  hypocrisy,  and  remonstrated  with  Filenius ;  •  whereupon 
he  dropped  the  mask,  and  insisted  on  the  books  undergoing 
clerical  revision  before  they  could  be  surrendered.  Sweden- 
borg urged  that  as  his  treatise  was  not  theological,  but  chiefly 
moral,  its  revisal  by  the  clergy  was  absurd,  and  that  such 
censorship  would  pave  the  way  for  a  dark  age  in  Sweden 
But  Filenius  was  unmoved ;  and  Swedenborg,  now  fully 
convinced  of  his  double  dealing,  likened  him,  as  he  well 


220  LIFE    AND    WRITINGS    Or 

might,  to  Judas  Iscariot,  and  said  that  "  he  who  spoke  lies, 
lied  also  in  his  life."  Having  brought  some  copies  of  his 
treatise  on  Conjugial  Love  with  him  to  Sweden,  he  presented 
them  to  many  of  the  Senators,  the  Bishops,  and  the  royal 
family.  He  had  no  fear  of  the  result  of  free  and  open 
criticism.  But  worse  things  lay  in  store.  Dean  Ekebom, 
of  Gottenburg,  was  indignant  that  Doctors  Beyer  and  Rosen 
should  have  embraced  Swedenborg's  views,  and  the  clerical 
deputies  from  that  town  were  instructed  to  complain  of  Swe- 
denborg  and  his  disciples  to  the  Diet.  They  found  in  bishop 
Filenius,  then  President  of  the  House  of  Clergy,  a  willing 
instrument  to  further  their  designs.  They  plotted  to  have 
Swedenborg  put  upon  his  trial,  presuming  that  when  ques- 
tioned he  would  openly  assert  his  divine  commission  and 
powers  of  spiritual  intercourse,  and  then  they  would  pro- 
nounce him  insane,  and  have  him  committed  to  a  mad-house. 
Count  Hopken  revealed  to  Swedenborg  this  cunning  device 
of  his  enemies,  and  advised  him  to  fly  the  kingdom.  At 
this  news,  Swedenborg  was  much  afflicted ;  and  going  into 
his  garden,  he  fell  on  his  knees,  and  prayed  to  the  Lord  to 
direct  him  what  to  do.  After  this  prayer,  he  received  the 
consolatory  answer  that  no  evil  should  touch  him.  And  so  it 
turned  out.  His  inoffensive  bearing,  his  rank  and  connec- 
tions, all  tended  to  intimidate  his  adversaries,  and  prevent 
the  execution  of  their  designed  outrage.  Had  he  been  a 
farmer's  or  a  tradesman's  son,  instead  of  being  a  bishop's, 
his  fate  might  have  been  very  different. 

Bishop  Filenius,  however,  succeeded  in  gaining  the  ap- 
pointment of  a  committee  of  the  House  of  Clergy  on  the 
Swedenborgian  case.  Its  deliberations  were  kept  secret. 
Nothing  came  of  it  that  was  unfavorable  to  Swedenborg. 
They  disregarded  the  charges  of  Filenius,  and  spoke  "very 
handsomely  and  reasonably  of  Swedenborg." 

Filenius  gained  one  point,  however,  in  the  presentation  of 


EMANUEL   SWEDEXBORG.  221 

a  memorial  to  the  king,  requesting  the  attention  of  the 
Chancellor  of  Justice  to  the  troubles  at  Gottenburg.  To 
this  request  the  king  yielded ;  and  the  members  of  the  Con- 
sistory of  Gottenburg  were  commanded  to  send  in  an  un- 
equivocal representation  of  the  light  in  which  they  regarded 
Swedenborg's  principles.  On  January  2d,  1770,  Dr.  Beyer, 
as  one  of  the  members  of  the  Consistory,  rose,  and  gave  his 
bold  and  honest  testimony  in  favor  of  Swedenborg  and  his 
writitings.  He  said:  "Convinced  by  experience,  I  must  in 
the  first  place  observe,  that  no  man  is  competent  to  give  a 
just  and  suitable  judgment  on  those  writings,  who  has  not 
read  them ;  or  who  has  read  them  superficially,  or  with  a  de- 
termination in  his  heart  to  reject  them,  after  having  perused, 
without  examination,  some  detached  parts  only;  neither  is 
he  competent,  who  rejects  them  as  soon  as  he  finds  anything 
that  militates  against  those  doctrines  which  he  has  long 
cherished  and  acknowledged  as  true,  and  of  which  perhaps 
he  is  but  too  blindly  enamored;  nor  is  he  competent,  who 
is  an  ardent,  yet  undiscriminating  biblical  scholar,  who,  in 
explaining  the  meaning  of  the  Scriptures,  confines  his  ideas 
to  the  literal  expression  or  signification  only:  and,  lastly, 
neither  is  he  competent,  who  has  altogether  devoted  himself 
to  sensual  indulgences,  and  the  love  of  the  world."  He 
then  entered  into  the  details  of  New  Church  doctrine,  and 
concluded  in  these  words:  "In  obedience,  therefore,  to  your 
Majesty's  most  gracious  command,  that  I  should  deliver  a 
full  and  positive  declaration  respecting  the  writings  of  Swe- 
denborg, I  do  acknowledge  it  to  be  my  duty  to  declare,  in 
all  humble  confidence,  that  as  far  as  I  have  proceeded  in  the 
study  of  them,  and  agreeably  to  the  gift  granted  to  me  for 
investigation  and  judgment,  I  have  found  in  them  nothing 
but  what  closely  coincides  ivith  the  ivords  of  the  Lord 
himself,  and  that  they  shine  with  a  light  truly  divine"  These 
19* 


222  LIFE    AND    WRITINGS    OF 

were  noble  and  brave  words  to  speak  in  the  midst  of  ene- 
mies. 

The  debate  on  his  doctrines  dragged  its  slow  length  along. 
His  enemies,  full  of  spite,  were  yet  full  of  fear,  and  seemed 
to  dread  the  result  of  an  open  attack  upon  Swedenborg. 
Still  the  petty  persecution  continued,  until,  at  last,  May  10th, 
1770,  Swedenborg  took  up  his  pen  and  addressed  himself 
directly  to  the  king.  In  this  letter,  he  complains  that  he 
had  met  with  usage  the  like  of  which  had  been  offered  to 
none  since  the  establishment  of  Christianity  in  Sweden,  and 
much  less  since  there  had  existed  liberty  of  conscience.  He 
recapitulated  his  grievances.  He  said  that  he  had  been 
attacked,  calumniated,  and  menaced,  without  the  opportunity 
of  defending  himself;  though  truth  itself  had  answered  for 
him.  He  reminded  his  Majesty  of  their  former  interview. 
With  great  simplicity,  he  says :  "  I  have  already  informed 
your  Majesty,  and  beseech  you  to  call  it  to  mind,  that  the 
Lord  our  Saviour  manifested  himself  to  me  in  a  sensible 
personal  appearance;  that  he  has  commanded  me  to  write 
what  has  been  already  written,  and  what  I  have  still  to 
write ;  that  He  was  afterwards  graciously  pleased  to  endow 
me  with  the  privilege  of  conversing  with  angels  and  spirits, 
and  of  being  in  fellowship  with  them.  I  have  already  de- 
clared this  more  than  once  to  your  Majesty  in  the  presence 
of  all  the  royal  family,  when  they  were  graciously  pleased 
to  invite  me  to  their  table,  with  five  senators,  and  several 
othei  persons;  this  was  the  only  subject  discour-ed  of  during 
the  repast.  Of  this  I  also  spoke  afterwards  to  several  other 
senators;  and  more  openly  to  their  Excellencies  Count  de 
Tessin,  Count  Bonde,  and  Count  Hopken,  who  are  still 
alive,  and  were  satisfied  with  the  truth  of  it.  I  have  de- 
clared the  same  in  England,  Holland,  Germany,  Denmark, 
and  at  Paris,  to  kings,  princes,  and  other  particular  persons, 
as  well  as  to  those  in  this  kingdom.  If  the  common  report 


EMANUEL   SWEDENBORQ.  223 

is  to  be  believed,  the  Chancellor  has  declared  that  what  I 
have  been  reciting  are  untruths,  although  the  very  trutL 
To  say  that  they  cannot  believe  and  give  credit  to  such 
things,  therein  will  I  excuse  them ;  for  it  is  not  in  my  power 
to  place  others  in  the  same  state  in  which  God  has  placed 
me,  so  as  to  be  able  to  convince  tham,  by  their  own  eyes  and 
ears  of  the  truth  of  those  deeds  and  things  I  publicly  have 
made  known.  I  have  no  ability  to  capacitate  them  to  con- 
verse with  angels  and  spirits,  neither  to  work  miracles  to 
dispose  or  force  their  understandings  to  comprehend  what  I 
say.  When  my  writings  are  read  with  attention  and  cool 
reflection,  (in  which  many  things  are  to  be  met  with,  hereto- 
fore unknown,)  it  is  easy  enough  to  conclude,  that  I  could 
not  come  to  such  a  knowledge  but  by  a  real  vision,  and  by 
conversing  with  those  who  are  in  the  spiritual  world.  This 
knowledge  is  given  to  me  from  our  Saviour,  not  for  any 
private  merit  of  mine,  but  for  the  great  concern  of  all 
Christians'  salvation  and  happiness;  and  as  such,  how  can 
any  one  venture  to  assert  that  it  is  false?  That  these  things 
may  appear  such  as  many  have  had  no  conception  of,  and 
which,  of  consequence,  they  can  not  easily  credit,  has  nothing 
remarkable  in  it,  for  scarcely  anything  is  known  respecting 
them."  He  concluded  by  throwing  himself  upon  the  king's 
protection,  and  requesting  him  to  command  for  himself  the 
opinion  of  the  clergy  on  the  case;  also  the  production  of 
various  documents  that  had  been  produced  at  Gottenburg 
and  elsewhere ;  in  order  that  he,  and  those  maligned  together 
with  him,  might  be  heard  in  their  defence,  this  being  their 
right  and  privilege.  He  protested,  that  the  only  advice  he 
had  given  to  Doctors  Beyer  and  Rosen,  was  to  address 
themselves  to  our  Lord  and  Saviour  Jesus  Christ,  as  a  meaas 
to  heavenly  good  and  blessedness ;  for  He  only  has  all  power 
in  heaven  and  on  earth.  Matthew  xxviii.  18.  Were  this 
doctrine  of  the  Supreme  Divinity  of  the  Lord  Jesus  Christ 


224  LIFE    AND    WRITINGS    OF 

taken  away,  he  averred  that  he  would  rather  live  in  Tartary 
than  in  Christendom. 

Had  the  Consistory  declared  this  doctrine  heretical,  ii 
must  have  led  to  many  strange  issues.  But  the  Consistory 
name  to  no  decision,  and  their  report  on  Swedenborg's  writ- 
ings was  never  written.  A  short  time  before  Swedenborg 
left  Stockholm  for  the  last  time,  the  king  said  to  him:  "The 
Consistory  has  been  silent  on  my  letters  and  your  works;" 
and,  putting  his  hand  on  Swedenborg's  shoulder,  he  added, 
"  We  may  conclude  that  they  have  found  nothing  reprehen- 
sible hi  them,  and  that  you  have  written  in  conformity  to 
the  truth." 

Throughout  all  this  affair,  Swedenborg  remained  perfectly 
calm ;  and,  though  a  very  old  man,  worked  on  as  industri- 
ously as  ever.  It  might  seem,  from  what  has  been  said, 
that  the  controversy  had  terminated  entirely  in  his  favor. 
But  it  was  not  so,  as  he,  in  the  following  year,  1771,  found 
out;  for  then  it  appeared  that  his  adversaries  had  succeeded 
in  obtaining  a  strict  prohibition  against  the  importation 
of  his  writings  into  Sweden.  It  was  his  intention  to  send  in 
a  formal  complaint  to  the  States  General,  appealing  against 
this  prohibition ;  but  it  does  not  appear  whether  he  fulfilled 
his  intention,  or  not. 

Finally,  he  addressed  a  letter  to  the  Universities  of  Upsal, 
Lund,  and  Abo,  asserting  that  each  of  the  estates  of  the 
kingdom  ought  to  have  its  own  Consistory,  and  ought  not  to 
acknowledge  the  exclusive  authority  of  that  of  Gottenburg. 
He  declared  that  religious  matters  belong  to  others  as  well 
as  the  priests.  Thus  ends  our  account  of  this  affair.  It 
may  be  said  to  be  the  only  thing  approaching  to  persecution 
that  Swedenborg  endured ;  and  considering  the  many  hetero- 
dox opinions  that  he  broached,  we  can  not  but  think  that  he 
had,  on  the  whole,  but  little  to  complain  of.  Many  who 
have  followed  him  in  the  propagation  of  the  new  theology, 


EMANUEL    SWEDENBORG.  225 

have  not  gone  so  far,  yet  have  fared  worse.  The  gentleness 
and  simple  prudence  which,  during  so  many  years,  shielded 
him  from  interference,  we  can  not  too  highly  admire.  But, 
above  all,  we  must  be  struck  with  the  remarkable  providence 
of  the  Lord,  shown  in  his  protection:  the  Divine  promise 
was  truly  kept,  that  he  should  not  be  harmed. 

His  old  associates  of  the  Royal  Academy  of  Sciences  at 
Stockholm,  received,  at  this  time,  his  last  communication. 
He  wrote  them  a  letter  explaining  some  of  the  correspond- 
ences of  Scripture,  and  their  origin.  In  it,  he  says:  "The 
science  of  correspondences  was  esteemed,  by  the  ancients, 
the  science  of  sciences,  and  constituted  their  wisdom;  it 
would  surely  be  of  importance  for  some  one  of  your  society 
to  devote  his  attention  to  it.  Should  it  be  desired,  I  am 
willing  to  unfold  the  meaning  of  the  Egyptian  hieroglyphics, 
which  are  nothing  else  but  corrrespondences ;  these  being 
discovered  and  proved  from  the  Word,  in  the  Apocalypse 
Revealed ;  and  to  publish  their  explications,  is  a  work  which 
no  other  person  could  accomplish."  We  have  no  record  as 
to  how  the  Academy  received  this  proposal.  A  copy  of  this 
letter  was  sent  to  Mr.  Hartley,  and  Swedenborg  desired  that 
he  and  his  friends  would  think  over  the  subject.  The  letter 
is  now  published  as  an  appendix  to  his  treatise  on  the  White 
Horse. 

Swedenborg  now  prepared  to  leave  Stockholm  for  another 
journey.  Writing  under  date  of  July  23d,  1770,  to  Dr. 
Beyer,  lie  says :  "As  I  am  going,  in  a  few  days,  to  Amster- 
dam, I  shall  take  my  leave  of  you  in  this  letter,  hoping  that 
our  Saviour  will  support  you  in  good  health,  preserve  you 
from  further  violence,  and  bless  your  thoughts." 

Robsahm  tells  us  that,  on  the  day  that  Swedenborg 
departed,  he  called  on  him,  and  "I  then  asked  him,"  says 
he,  "if  we  should  meet  again.  He  answered  me  ia  a  tender 
and  touching  manner:  'I  do  not  know  whether  I  shall 


226  LIFE    AND    WRITINGS    OF 

return;  but  I  am  assured  I  shall  not  die  before  I  have 
finished  the  publication  of  the  book  entitled  the  True  Chris- 
tian Religion ;  and  for  which  only  I  am  now  about  to  depart. 
But  should  we  not  see  one  another  again  in  this  lower  world, 
we  shall  meet  in  the  presence  of  the  Lord  our  Heavenly 
Father,  if  so  be  that  we  observe  to  do  his  commandments.' 
He  then  took  a  cheerful  leave,  and  started  on  his  last 
journey,  with  the  apparent  vigor  of  a  man  of  thirty  years 
of  age,  although  he  was  then  eighty-two.  He  took  ship  for 
Amsterdam,  leaving  his  native  land,  never  again,  in  the 
body,  to  return." 


EMANUEL   SWEDENBORG.  227 


CHAPTER  XXVI. 

Stcfdenltorg  in  iiiterennrse  with  General  Titfcn  and  Paulas  alt  Tti- 
tltHjine — His  reply  to  I>r.  Ernest  I — Letter  to  the  Landgrave  of  Uesfte 
Darmstadt. 

Ox  the  voyage  to  Amsterdam,  the  ship  that  carried  Swe- 
denborg being  detained,  by  adverse  winds,  off  Elsinore, 
General  Tuxen,  hearing  that  Swedenborg  was  in  the  offing, 
determined  to  improve  the  opportunity ;  and,  taking  a  boat, 
went  off  to  see  him.  Introduced  by  the  captain  into  the 
cabin,  he  found  Swedenborg  seated  in  an  undress, — his  el- 
bows on  the  table,  and  his  hands  supporting  his  face,  which 
was  turned  towards  the  door, — his  eyes  open  and  much  ele- 
vated. The  General  at  once  addressed  him.  At  this,  he 
recovered  himself,  (for  he  had  been  in  a  state  of  vision,) 
rose  with  some  confusion,  advanced  'a  few  steps  in  visible 
uncertainty,  and  then  bade  him  welcome,  asking  whence  he 
came.  Tuxen  replied  that  he  had  come  with  an  invitation 
from  his  wife  and  himself,  to  request  him  to  favor  them  with 
his  company  at  their  house ;  to  which  he  immediately  con- 
sented, and  dressed  himself  alertly.  The  General's  wife,  who 
was  indisposed,  received  him  in  the  house,  and  requested  his 
excuse  if  in  any  respect  she  should  fall  short  of  her  wishes 
to  entertain  him :  adding  that  for  thirty  years  she  had  been 
afflicted  with  a  painful  disease.  Swedenborg  politely  kissed 
her  hand,  aud  answered,  "  Let  us  not  speak  of  this ;  only 
acquiesce  in  the  will  of  God,  and  it  will  pass  away,  and  you 
will  return  to  the  same  health  and  beauty  as  when  you  we)  e 


LIFE    AND    WRITINGS    OF 

fifteen  years  old."  The  lady  made  some  reply,  to  which  he 
rejoined,  "Yes,  in  a  few  weeks."  From  which  they  concluded 
him  to  mean  that  diseases  which  have  their  foundation  in  the 
mind,  and  are  supported  by  infirmities  of  the  body,  do  not 
disappear  immediately  after  death. 

"  Being  then  together,"  says  Tuxen,  "  in  company  with 
my  wife,  my  now  deceased  daughter,  and  three  or  four  young 
ladies,  my  relations,  he  entertained  them  very  politely,  and 
with  much  attention,  on  indifferent  subjects,  on  favourite 
dogs  and  cats  that  were  in  the  room,  which  caressed  him, 
and  jumped  on  his  knee,  showing  their  little  tricks.  Du- 
ring these  trifling  discourses, — mixed 'with  singular  questions, 
all  of  which  he  obligingly  answered,  whether  they  concerned 
this  or  the  other  world, — I  took  occasion  to  say  that  I  was 
sorry  I  had  no  better  company  to  amuse  him  than  a  sickly 
wife  and  her  young  girls :  he  replied,  'And  is  not  this  very 
good  company  ?  I  was  always  very  partial  to  ladies'  soci- 
ety.' After  some  little  pause,  he  cast  his  eyes  on  a  harpsi- 
chord, and  asked  whether  we  were  lovers  of  music,  and  who 
played  upon  it.  I  told  him  we  were  all  lovers  of  it,  and 
that  my  wife  in  her  youth  had  practiced,  as  she  had  a  fine 
voice,  perhaps  better  than  any  in  Denmark,  as  several  per- 
sons of  distinction,  who  had  heard  the  best  singers  in  France, 
England,  and  Italy,  had  assured  her ;  and  that  my  daughter 
also  played  with  pretty  good  taste.  On  this  Swedenborg 
desired  her  to  play.  She  then  performed  a  difficult  and  cel- 
ebrated sonata,  to  which  he  beat  the  measure  with  his  fool 
on  the  sofa  on  which  he  sat ;  and  when  finished,  he  said, 
'Bravo!  very  fine.'  She  then  played  another  by  Rutini: 
and  when  she  had  played  a  few  minutes,  he  said,  'This  is  by 
an  Italian,  but  the  first  was  not.'  This  finished,  he  said, 
'  Bravo !  you  play  very  well.  Do  you  not  also  sing  ?'  She 
answered,  '  I  sing,  but  have  not  a  very  good  voice,  though 
fond  of  singing,  and  would  sing  if  my  mother  would  accom- 


EMAXUEL    SWEDENBORG.  229 

pany  me.'  He  requested  my  wife  to  join,  to  which  she 
assented,  and  they  sang  a  few  Italian  duettos,  and  some 
French  airs,  each  in  her  respective  taste,  to  which  he  beat 
time,  and  afterwards  paid  many  compliments  to  my  wife,  on 
account  of  her  taste  and  fine  voice,  which  she  had  preserved 
notwithstanding  so  long  an  illness.  I  took  the  liberty  of 
saying  to  him,  that  since  in  his  writings  he  always  declared 
that  at  all  times  there  were  good  and  evil  spirits  of  the  other 
world  present  with  man ;  might  I  then  be  bold  to  ask, 
whether  now,  while  my  wife  and  daughter  were  singing,  there 
had  been  any  from  the  other  world  present  with  us  ?  To 
this  he  answered,  '  Yes,  certainly ;'  and  on  my  inquiring  who 
they  were,  and  whether  I  had  known  them,  he  said  it  was 
the  Danish  royal  family,  and  he  mentioned  Christian  VI., 
Sophia  Magdalena,  and  Frederick  V.,  who,  through  his  eyes, 
had  seen  and  heard  it.  I  do  not  positively  recollect  whether 
he  also  mentioned  the  late  beloved  Queen  Louisa  among 
them.  After  this  he  retired." 

During  this  visit  to  General  Tuxen,  in  the  course  of  other 
conversation,  Tuxen  produced  an  autobiographical  letter 
which  Swedenborg  had  written  to  Hartley,  and  which  began, 
"  I  was  born  in  the  year  1689."  Swedenborg  told  him  that 
he  was  not  born  in  that  year,  as  mentioned,  but  in  the  pre- 
ceding. Tuxen  asked  him  if  this  was  an  error  of  the  press. 
He  said  "  No ;"  and  added,  "  you  may  remember  in  reading 
my  writings  to  have  seen  it  stated  in  many  parts,  that  every 
cipher  or  number  has  in  the  spiritual  sense  a  certain  corres- 
pondence or  signification.  Now,"  said  he,  "  when  I  put  the 
true  year  in  that  letter,  an  angel  present  told  me  to  write 
the  year  1689,  as  much  more  suitable  to  myself  than  the 
other ;  '  and  you  observe,'  added  the  angel,  '  that  with  us 
time  and  space  are  nothing.'  " 

We  give  these  anecdotes  as  Tuxen  relates  them.     Every 
one,  however,  will  know  from  his  private  experience  how 
20 


230  LIFE    AND    WRITINGS    OF 

little  absolute  dependence  is  to  be  placed  upon  narrations 
of  conversations,  or  actions,  by  even  the  most  truthful.  Sir 
Walter  Raleigh,  while  writing  his  History  of  the  World, 
was  led  to  think  of  the  errors  into  which  he  might  be  led, 
by  observing  that  an  affray  beneath  his  prison  wall  was 
variously  described  by  several  eye-witnesses.  If  the  occur- 
rences of  the  present  are  so  liable  to  misstatement,  what  sort 
of  faith  can  we  place  in  the  history  of  the  past?  Wilkinson, 
commenting  on  this  anecdote  of  the  date  of  Swedenborg's 
birth,  remarks,  in  his  usual  keen  style:  "We  have  here  a 
reason  for  that  modification  of  events  according  to  a  context, 
of  which  the  Gospel  histories,  so  often  discrepant  from  each 
other,  furnish  numerous  instances.  Manifestly  it  is  the  plan 
of  the  context  which  regards  the  events  from  its  own  point 
of  view,  and  paints  the  narrative  in  its  own  colors.  It  is 
what  all  historians  do  in  a  lesser  way,  bending  the  history 
to  ideas,  or  shaping  it  with  an  artistic  force.  Taking  a 
certain  larger  block  of  time  as  a  period  of  birth,  it  is  hiero- 
glyphically  truthful  to  play  down  upon  any  date  contained 
in  the  block,  according  to  the  subject  and  signification. 
There  are  many  kinds  of  truth  besides  black  and  white; 
and  generally,  figurative  truths  require  latitude  of  phrase. 
At  the  same  time  it  must  be  confessed  that  one  would  like 
to  know  when  the  writing  is  pure  history,  and  when  it  is  a 
base  of  history,  made  use  of  for  symbolical  purposes,  and 
touched,  in  part,  by  spirit.  Literal  people  are  apt  to  be 
offended  otherwise,  and  we  sympathize  with  them." 

Swedenborg  arrived  in  Amsterdam  some  time  in  Septem- 
ber, 1770,  and  straightway  set  about  printing  his  manuscript 
of  the  "True  Christian  Religion."  From  two  letters  of  a 
gentleman,  named  D.  Paulus  ab  Indagine,  who  seems  to 
have  been  on  familiar  terms  with  Swedenborg,  we  select  the 
following  passages,  illustrative  of  this  period  of  his  life.  He 
writes: — "You  asked  me  what  this  venerable  old  man, 


EMANUEL    SWEDENBORQ.  231 

Swedenborg,  is  now  doing.  This  I  can  tell  you;  he  eats 
and  drinks  very  moderately,  but  keeps  his  chamber  rather 
long,  and  thirteen  hours  appear  to  be  not  too  much  for 
him.*  When  I  informed  him  that  his  work  'On  the  Earths 
in  the  Universe'  had  been  translated  and  published,  he  was 
much  delighted,  and  his  eyes,  which  are  always  smiling, 
became  still  more  brilliant.  He  is  now  indefatigably  at 
work ;  yea,  I  must  say  that  he  labors  in  a  most  astonishing 
and  superhuman  manner  at  his  new  work.  Only  think1, 
for  every  printed  sheet,  4to,  he  has  to  procure  four  sheets 
of  manuscript;  he  now  prints  two  sheets  every  week,  and 
corrects  them  himself,  and  consequently  he  has  to  write 
eight  sheets  every  week;  and  what  appears  to  me  utterly 
inconceivable,  he  has  not  a  single  line  beforehand  in  store.f 
His  work  is  to  consist,  as  he  himself  states,  of  about  eighty 
sheets  in  print.  The  title  of  this  work  is  the  following: — 
'  True  Christian  Religion,  Containing  the  Universal  Theology 
of  the  New  Church,  Predicted  by  the  Lord  in  Daniel  viii. 
13,  14,  and  in  the  Apocalypse,  xxi.  1,  2;  By  Emanuel 
Swedenborg,  Servant  of  the  Lord  Jesus  Christ.'  I  could 
not,  in  my  open  manner,  conceal  my  astonishment  that  ha 
should  put  himself  upon  the  title  page  as  the  servant  of  the 
Lord  Jesus  Christ.  But  he  replied:  'I  have  asked,  and 
have  not  only  received  permission,  but  have  been  ordered  to 
do  so.'  It  is  astonishing  with  ivhat  confidence  the  old  gentle- 
man speaks  of  the  spiritual  world,  of  the  angels,  and  of  God 
himself.  If  I  were  only  to  give  you  the  substance  of  our 
last  conversation,  it  would  fill  many  pages.  He  spoke 

*It  is  not  to  be  supposed  that  this  time  was  wasted  in  sleep.  In  his 
meditations  and  spiritual  intercourse,  he,  no  doubt,  loved  the  seclusion 
of  his  quiet  chamber. 

f  This  is  quite  a  mistake.  His  work  he  had  in  contemplation  for  some 
years .  It  is  probable  the  revisal,  alterations,  and  additions  in  the  MS 
and  in  the  proofs,  led  Paulus  into  this  misconception. 


232  LIFE    AND    WRITINGS    OF 

df  naturalists,  those  who  ascrihe  all  things  to  nature,  whom 
he  had  seen  shortly  after  death,  and  amongst  them  were 
even  many  theologians,  or  such,  at  least,  as  had  made 
theology  their  profession  in  this  life.  He  told  me  things 
which  made  me  shudder,  but  which,  however,  I  pass  by,  in 
order  not  to  be  over-hasty  in  my  judgment  respecting  him. 
I  will  willingly  admit  that  I  know  not  what  to  make  of  him ; 
he  is  a  problem  that  I  can  not  solve.  I  sincerely  wish  that 
upright  men,  whom  God  has  placed  as  watchmen  upon  the 
walls  of  Zion,  had  some  time  since  occupied  themselves  with 
this  man. 

"I  can  not  forbear  to  tell  you  something  new  about 
Swedenborg.  Last  Thursday  I  paid  him  a  visit,  and  found 
him,  as  usual,  writing.  He  told  me  that  he  had  been  in 
conversation  that  same  morning,  for  three  hours,  with  the 
deceased  king  of  Sweden.  He  had  seen  him  already  on 
Wednesday ;  but  as  he  observed  that  he  was  deeply  engaged 
in  conversation  with  the  queen,  who  is  still  living,  he  would 
not  disturb  him.  I  allowed  him  to  continue,  but  at  length 
asked  him  how  it  was  possible  for  a  person  who  is  still  in  the 
land  of  the  living,  to  be  met  with  in  the  world  of  spirits. 
He  replied,  that  it  was  not  the  queen  herself,  but  her 
spiritus  familiaris,  or  her  familiar  spirit.  I  asked  him  what 
that  might  be;  for  I  had  neither  heard  from  him  anything 
respecting  appearances  of  that  kind,  nor  had  I  read  anything 
about  them.  He  then  informed  me  that  every  man  has 
either  his  good  or  bad  spirit,  who  is  not  only  constantly  with 
him,  but  sometimes  a  little  removed  from  him,  and  appears 
in  the  world  of  spirits.  But  of  this,  the  man  still  living 
knows  nothing;  the  spirit,  however,  knows  everything.  This 
familiar  spirit  has  everything  in  accordance  with  his  com- 
panion on  earth;  he  has,  in  the  world  of  spirits,  the  same 
figure,  the  same  countenance,  and  the  same  tone  of  voice, 
and  wears  also  similar  garments;  in  a  word,  this  familiar 


EMANUEL    SWEDENBORG.  233 

spirit  of  the  queen,  said  Swedenborg,  appeared  exactly  as  he 
had  so  often  seen  the  queen  herself  at  Stockholm,  and  had 
heard  her  speak.  In  order  to  allay  my  astonishment,  he 
added  that  Dr.  Ernesti,  of  Leipsic,  had  appeared  to  him,  in 
a  similar  manner,  in  the  world  of  spirits,  and  that  he  had 
held  a  long  disputation  with  him.  What  Avill  the  learned 
professor  say,  when  he  comes  to  hear  of  it?  Probably  he 
will  say  that  the  old  man  is  in  his  second  childhood;  he  will 
only  laugh  at  it,  and  who  can  be  surprised?  I  have  often 
wondered  at  myself,  how  I  could  refrain  from  laughing, 
when  I  was  hearing  such  extraordinary  things  from  him. 
And  what  is  more,  I  have  often  heard  him  relate  the  same 
'hings  in  a  numerous  company  of  ladies  and  gentlemen, 
when  I  well  knew  there  were  mockers  amongst  them ;  but, 
to  my  great  astonishment,  not  a  single  person  thought 
of  laughing.  Whilst  he  is  speaking,  it  is  as  though  every 
person  who  hears  him  were  charmed,  and  compelled  to 
believe  him.  Ho  is  by  no  means  reserved  and  recluse,  but 
open-hearted  and  accessible  to  all.  Whoever  invites  him  as 
his  guest,  may  expect  to  see  him.  A  certain  young  gentle- 
man invited  him  last  week  to  be  his  guest,  and,  although  he 
was  not  acquainted  with  him,  he  appeared  at  his  table, 
where  he  met  Jewish  and  Portuguese  gentlemen,  with  whom 
he  freely  conversed,  without  distinction.  Whoever  is  curious 
to  see  him,  has  no  difficulty;  it  is  only  necessary  to  go  to 
his  house,  and  he  allows  anybody  to  approach  him.  It  can 
easily  be  conceived,  however,  that  the  numerous  visits,  to 
which  he  is  liable,  deprive  him  of  much  time." 

About  this  time,  Dr.  Ernesti  attacked  Swedenborg  in  his 
Bibliotheca  Theologica,  and,  in  reply,  Swedenborg  published 
a  single  leaf,  which,  in  its  decisive  sharpness,  is  truly  effec- 
tive. It  is  as  follows  : — 

"  I  have  read  what  Dr.  Ernesti  has  written  about  me.  It 
consists  of  mere  personalities.  I  do  not  in  it  observe  a  grain 

20* 


2b'4  LIFE   AND   WRITINGS   OF 

of  reason  against  anything  in  my  writings.  As  it  is  agains , 
the  laws  of  honesty  to  assail  any  one  with  such  poisoned 
weapons,  I  think  it  beneath  me  to  bandy  words  with  that 
illustrious  man.  I  will  not  cast  back  calumnies  by  calum- 
nies. To  do  this,  I  should  be  even  with  the  dogs,  which  bark 
and  bite,  or  with  the  lowest  drabs,  which  throw  street  mud  in 
each  other's  faces  in  their  brawls.  Read,  if  you  will,  what 
I  have  written  in  my  books,  and  afterwards  conclude,  but 
from  reason,  respecting  my  revelation." 

The  Landgrave  of  Hesse  Darmstadt  now  wrote  to  Swe- 
denborg,  requesting  information  on  several  subjects.  Swe- 
denborg  having  doubt  as  to  the  genuineness  of  the  epistle, 
did  not  at  first  reply  to  it,  until  his  misgivings  were  set  aside 
by  M.  Venator,  the  minister  of  that  prince.  In  his  reply  to 
the  Landgrave,  he  says :  "  The  Lord  our  Saviour  had  fore- 
told that  He  would  come  again  into  the  world,  and  that  he 
would  establish  there  a  New  Church.  But  as  He  cannot 
come  again  into  the  world  in  person,  it  was  necessary  that 
He  should  do  it  by  means  of  a  man,  who  should  not  only 
receive  the  doctrine  of  this  New  Church  in  his  understand- 
ing, but  also  publish  it  by  printing ;  and  as  the  Lord  had 
prepared  me  for  this  office  from  my  infancy,  He  has  mani- 
fested Himself  in  person  before  me,  His  servant,  and  sent  me 
to  fill  it." 

The  Landgrave  again  wrote  to  Swedenborg,  inquiring 
about  the  "  miracle"  of  his  intercourse  with  the  Queen  of 
Sweden's  brother,  and  Swedenborg  answered  that  the  story 
was  true,  but  "  not  a  miracle."  He  also  wrote  to  M.  Vena- 
tor, "  that  such  matters  ought,  by  no  means,  to  be  considered 
miracles :  they  are  only  testimonies  that  I  have  been  intro- 
duced by  the  Lord  into  the  spiritual  world,  and  that  I  have 
been  in  association  with  angels  and  spirits,  in  order  that  the 
Church,  which  until  now  had  remained  in  ignorance  con- 
cerning that  world,  may  know  that  heaven  and  hell  pxist  io 


EMANUEL   SWEDENBORQ.  235 

reality,  and  that  man  lives  after  death,  a  man,  as  before ; 
and  that,  thus  there  may  be  no  more  doubt  as  to  his  immor- 
tality. Deign,  I  pray  you,  to  satisfy  his  Highness,  that  these 
are  not  miracles,  but  only  testimonies  that  I  converse  with 
angels  and  spirits.  You  may  see  in  the  'True  Christian  Re- 
ligion' that  there  are  no  more  miracles  at  this  time ;  and  the 
reason  why.  It  is,  that  they  who  do  not  believe  because  they 
see  no  miracles,  might  easily,  by  them,  be  led  into  fanaticism." 
Writing  of  miracles,  Swedenborg  remarks  in  another 
place,  "  Instead  of  miracles,  there  has  taken  place,  at  the 
present  day,  an  open  manifestation  of  .the  Lord  himself,  an 
intromission  into  the  spiritual  world,  and  with  it,  illumina- 
tion by  immediate  light  from  the  Lord  m  whatever  relates 
to  the  interior  things  of  the  Church,  but  principally  an 
opening  of  the  spiritual  sense  of  the  Word,  in  which  the 
Lord  is  present  in  his  own  Divine  light.  These  revelations 
are  not  miracles,  because  every  man,  as  to  his  spirit,  is  in 
the  spiritual  world,  without  separation  from  his  body  in  the 
natural  world.  As  to  myself,  indeed,  my  presence  in  the 
spiritual  world  is  attended  with  a  certain  separation,  but  only 
as  to  the  intellectual  part  of  my  mind,  not  as  to  the  will 
part.  This  manifestation  of  the  Lord,  and  intromission 
into  the  spiritual  world,  is  more  excellent  than  all  miracles ; 
but  it  has  not  been  granted  to  any  one  since  the  creation 
of  the  world,  as  it  has  been  to  me.  The  men  of  the  golden 
age,  indeed,  conversed  with  angels ;  but  it  was  not  granted 
to  them  to  be  in  any  other  light  than  what  was  natural. 
To  me,  however,  it  has  been  granted  to  be  in  both  spiritual 
and  natural  light  at  the  same  time ;  and  hereby  I  have 
been  privileged  to  see  the  wonderful  things  of  heaven,  to  be 
in  company  with  angels,  just  as  I  am  with  men,  and  at  tho 
same  time  to  pursue  truths  in  the  light  of  truth,  and  thus  to 
perceive  and  be  gifted  with  them,  consequently  to  be  led  by 
the  Lord." 


236  LIFE   AND    WRITINGS    OP 


CHAPTER  XXVII. 


IN  the  early  part  of  1771,  Swedenborg  published  hia 
"  True  Christian  Religion,  or,  Universal  Theology  of  the 
oSew  Church ;"  and  in  August  of  the  same  year  took  ship, 
and  left  Amsterdam  for  London.  Let  us  now  turn  to  the 
consideration  of  his  last  great  work, — a  summary  of  the 
doctrines  he  was  commissioned  to  teach. 

"  The  True  Christian  Religion,  containing  the  Universal 
Theology  of  the  New  Church,"  the  last  work  published  by 
Swedenborg,  may  be  looked  upon  as  the  summary  of  his 
spiritual  thought,  his  theological  labors,  his  heavenly  message 
to  mankind.  In  its  ninth  English  edition,  it  forms  a  large 
octavo  volume  of  815  pages,  and  is  a  complete  body  of  di- 
vinity. It  is  divided  into  fifteen  chapters,  a  Supplement 
treating  of  the  states  of  Luther,  Calvin,  and  Melancthon, 
the  Dutch,  English,  Germans,  Papists,  Romish  saints,  Ma- 
hommedans,  and  the  Africans,  in  the  spiritual  world ;  and 
seventy-seven  memorable  relations  of  scenes  and  representa- 
tions witnessed  in  that  world,  interspersed  between  the 
various  chapters ;  altogether  forming  a  volume  unique  in 
literature,  ancient  or  modern.  At  the  risk  of  an  occa- 
sional repetition  of  what  has  before  been  said,  let  us  take  a 
rapid  survey  of  the  contents  of  this  massive  and  marvellous 
work. 

Chapter  I.  treats  of  God  the  Creator,  His  Unity,  the  Di- 
vine Esse  which  is  Jehovah,  His  Infinity  or  His  Immensity 


EMANUEL    SWEDENBORG.  237 

and  Eternity,  the  Essence  of  God  which  is  His  Divine  Love 
and  Wisdom,  His  Omnipotence,  Omniscience,  and  Omni- 
presence, and  of  the  creation  of  the  universe.  On  these 
sublime  subjects,  themes  on  which,  for  ages,  the  weary  reason 
of  man  has  exerted  itself  with  the  poorest  results,  Sweden- 
borg,  with  a  mathematical  exactness,  sets  forth  the  true 
doctrine ;  and  with  a  simplicity  of  logic  which  at  every  step 
calls  the  Word  of  God,  and  the  reason  and  common  sense 
of  man,  to  witness ;  leading  the  reader  to  wonder  why  truths 
so  simple,  so  "soul-satisfying,  should  have  been  hidden  from 
human  eyes  so  long.  Whilst  elucidating  subjects  commonly 
supposed  to  transcend  human  ideas,  and  yet  which  humanity 
is  ever  restless  to  discover, — reverence  is  in  nowise  deprived 
of  its  exercise.  It  is  a  great  mistake,  yet  a  common  one,  to 
associate  mystery  with  true  reverence ;  to  talk  of  "  igno- 
rance" as  "  the  mother  of  devotion."  Let  any  one  ask  him- 
self whether  the  reverence  of  Sir  Isaac  Newton  for  that  God 
whose  operations  in  the  universe  he  was  favored  to  discover, 
was  inferior  to  that  of  an  ignorant  devotee,  or  an  illiterate 
peasant.  No.  A  knowledge  of  God  and  His  attributes  is 
no  destroyer  of  faith,  reverence,  or  devotion,  but  the  reverse. 
Our  knowledge  of  Him,  however  extended,  is  but  the  en- 
largement of  a  circle,  which,  as  it  is  enlarged,  expands  our 
conception  of  the  infinity  beyond.  Hence  it  is  that  whilst 
this  chapter  on  God  the  Creator,  goes  into  details  which  are 
the  death  of  mysticism,  the  truths  which  it  opens  to  the  mind 
lead  to  an  intelligent  and  reverential  love,  to  which  ignorance 
can  never  attain. 

Chapter  II.  is  devoted  to  the  consideration  of  the  Lord 
the  Redeemer.  It  tells  how  Jehovah  God  descended  and 
assumed  humanity,  that  He  might  redeem  and  save  man- 
kind ;  and  how  the  humanity  was  united  to  the  Divinity, 
and  thus  God  was  made  man,  and  man  God,  in  one  Person; 
that  Redemption  consisted  in  bringing  the  hells  into  .'ubjec- 


238  LIFE    AXD    WRITINGS    U* 

tion,  and  the  heavens  into  order,  and  in  thus  preparing  the 
way  for  a  new  spiritual  Church ;  and  how,  without  such  Re- 
demption,  neither  could  men  have  been  saved,  nor  could  the 
angels  have  remained  in  a  state  of  integrity.  Thus  Redemp- 
tion was  a  work  purely  divine,  and  could  not  have  been 
effected  but  by  God  Incarnate.  The  passion  of  the  cross 
was  in  itself  alone  not  Redemption,  but  was  the  last  tempta- 
tion the  Lord  endured  in  His  Humanity ;  and  it  was  the 
means  of  the  glorification  of  that  humanity.  Hence  it  is  a 
fundamental  error  of  the  Church  to  believe  the  passion  of 
the  cross  to  be  Redemption  itself;  and  this  error,  together 
with  that  relating  to  three  Divine  Persons  from  eternity, 
has  perverted  the  whole  system  of  Christian  theology. 

Chapter  III.  sets  forth  the  doctrine  of  the  Holy  Spirit 
and  the  Divine  Operation.  The  Holy  Spirit  is  the  Divine 
Truth,  and  also  the  Divine  Virtue  and  Operation,  proceed- 
ing from  the  One  God,  in  whom  there  is  the  Divine  Trinity, 
thus  from  the  Lord  God  the  Saviour,  Jesus  Christ.  The 
Divine  Virtue  and  Operation  in  and  on  humanity,  signi- 
fied by  the  Holy  Spirit,  consists,  in  general,  in  reformation 
and  regeneration ;  and,  in  proportion  as  these  are  effected, 
in  renovation,  vivification,  sanctification,  and  justification ; 
and  in  proportion  as  these  are  effected,  in  purification  from 
evils,  remission  of  sins,  and  finally  salvation.  The  Holy 
Spirit  being  the  efflux  of  Jehovah  through  the  glorified 
humanity,  did  not  exist  until  after  the  incarnation.  Hence 
it  is  nowhere  said  in  the  Old  Testament,  that  the  prophets 
spoke  from  the  Holy  Spirit,  but  from  Jehovah  God.  We 
have  a  beautiful  and  irresistible  confirmation  of  this  truth 
in  these  words,  "  for  the  Holy  Spirit  was  not  yet,  because 
that  Jesus  was  not  yet  glorified."  John  vii.  39. 

In  this  chapter  he  also  speaks  of  the  Trinity.  There  is  a 
Divine  Trinity,  consisting  of  Father,  Son,  and  Holy  Spirit; 
and  these  three  are  the  three  Essentials  of  One  God, — which 


EM.AM'!:!.    SWKDEXBORG.  239 

make  a  One,  like  soul,  body,  and  operation  in  man.  To 
conceive  of  a  Trinity  of  Divine  perso)is  from  eternity,  is  to 
think  of  three  Gods ;  and  no  amount  of  word-playing  and 
creed-making  can  prevent  the  mind  from  falling  into  Trithe- 
ism,  as  long  as  a  Trinity  of  persons  and  not  of  essential*  is 
spoken  and  thought  of.  A  Trinity  of  persons  was  unknown 
in  the  Apostolic  Church.  The  doctrine  was  first  broached 
by  the  Council  of  Nice,  and  thence  received  into  the  Roman 
Catholic  Church,  and  thus  propagated  among  the  Reformed 
Churches.  The  Nicene  and  Athanasiau  doctrines  concern- 
ing a  Trinity,  have,  together,  given  rise  to  a  faith  which  has 
entirely  perverted  the  Christian  Church ;  and  hence  has  come 
that  "  abomination  of  desolation,  and  that  affliction,  such  as 
was  not  in  all  the  world,  neither  shall  be,"  which  the  Lord 
has  foretold  in  Daniel,  the  Evangelists,  and  the  Revelation. 
For  when  the  Church  ceases  to  know  its  God,  the  central 
point  of  all  faith  and  doctrine,  all  subsidiary  points  must 
necessarily  become  involved  in  darkness.  And  thus  it  is 
that  the  Athanasian  creed  has  given  rise  to  so  many  absurd 
notions  about  God,  and  hence,  also,  to  an  innumerable 
brood  of  heresies  and  phantasies  on  every  point  of  doctrine 
and  life ,  so  much  so,  that  had  not  the  Lord  effected  a  Last 
Judgment  in  1757,  and  established  a  New  Heaven  and  a 
New  Church,  no  flesh  could  have  been  saved.  The  "  healing 
of  the  nations,"  the  new  life,  light  and  heat,  that  have 
coursed  through  humanity  during  the  past  century,  attest 
the  working  of  Omnipotence  for  the  salvation  and  restora- 
tion of  what  is  most  valuable  and  precious  in  man. 

Chapter  IV.  is  an  exposition  of  the  nature  of  the  Sacred 
Scripture,  or  the  Word  of  the  Lord,  proving  it  to  be  tho 
Divine  Truth  itself.  The  spiritual  sense  of  the  Word,  and 
the  means  by  which  it  is  unfolded,  together  with  the  law 
of  its  composition,  are  explained  at  length,  and  with  great 
perspicuity.  It  is  shown  that  the  spiritual  sense  is  in  all 


240  LIFE    AND    WRITINGS    OF 

and  every  part  of  the  Word,  that  hence  it  is  divinely 
inspired,  and  is  holy  in  every  syllable.  Nevertheless  the 
literal  sense  is  not  to  be  disregarded.  It  is  the  basis,  the 
continent,  and  the  firmament  of  the  spiritual  sense;  in  it  the 
Divine  Truth  is  in  its  fullness,  its  sanctity,  and  its  power; 
from  it  the  doctrine  of  the  Church  is  to  be  drawn  and 
confirmed;  and  by  it  conjunction  with  the  Lord  and  con- 
sociation with  the  angels  is  effected.  The  Word  is  in  all 
the  heavens,  and  the  wisdom  of  the  angels  is  thence  derived. 
The  Church  exists  from  the  Word,  and  the  quality  of  the 
Church  with  man  is  according  to  his  understanding  of  the 
Word.  The  marriage  of  Goodness  and  Truth,  and  of  the 
Lord  and  the  Church,  is  in  every  part  of  the  Word.  Men 
may  collect  and  imbibe  heretical  opinions  from  the  letter 
of  the  Word;  but  it  is  hurtful  to  confirm  such  opinions. 
Many  things  in  the  Word  ai'e  appearances  of  truth,  in  which 
genuine  truths  lie  concealed;  and  many  fallacies  arise  from 
the  taking  of  these  appearances  of  truth  for  genuine  or 
absolute  truth.  The  literal  sense  of  the  Word  is  a  guard  to 
the  genuine  truths  contained  in  it,  and  in  the  Word  is 
represented  by  cherubs.  To  the  wicked,  it  is  a  mercy  that 
spiritual  truth  is  thus  hidden ;  for  if  known  and  not  obeyed, 
it  is  profaned,  and  profanation  involves  the  deepest  suffering 
and  distress.  The  Lord,  during  his  abode  in  the  world, 
fulfilled  all  things  contained  in  the  Word,  and  was  thus 
made  the  Word,  that  is,  the  Divine  Truth,  even  in  ultimates. 
Previous  to  the  Word  which  the  world  now  possesses,  there 
w  as  a  Word  which  is  lost,  but  is  preserved  in  heaven  among 
the  angels  who  lived  as  men  in  those  times,  and  is  also 
extant  among  certain  nations  in  Great  Tartary,  who,  how- 
ever, have  probably  no  true  idea  of  the  treasure  they  possess. 
By  means  of  the  Word,  light  is  communicated  to  those  who 
are  out  of  the  pale  of  the  Church,  and  arc  not  in  possession 
of  the  Word.  This  is  effected  outwardly  by  the  communica- 


EMANUEL    SWEDENBORG.  241 

tions  of  commerce,  with  those  nations  who  have  the  Word; 
and  internally  and  insensibly  by  that  community  of  soul 
which  makes  humanity  appear  before  the  Lord  as  one  man. 
There  is  no  thought  conceived,  no  deed  done,  but  which 
radiates  from  soul  to  soul,  and  produces  effects  of  which  the 
doer  is  not  conscious.  Thus  it  is  that  the  Church — composed 
of  the  men  who  read,  love,  and  obey  the  Word — benefits  the 
world,  and  conjoins  it  Avith  heaven  and  the  Lord.  Without 
the  Word,  no  one  would  have  any  knowledge  of  God, 
of  heaven  and  hell,  or  of  a  life  after  death,  and  much  less 
of  the  Lord.  The  multiplicity  of  points  involved  in  these 
statements,  receive,  hi  this  chapter  on  the  Sacred  Scripture, 
most  copious  illustrations,  both  from  the  Word  itself,  and 
from  the  common  experience  of  mankind.  In  reading  this 
chapter,  every  candid  person  will  feel  that,  strange  and 
novel  as  many  of  the  statements  are,  he  is  not  dealing  with 
a  mere  theorizer;  and  that  facts  and  even  Revelation  itself 
must  be  done  away,  ere  the  doctrine  of  the  Sacred  Scripture 
here  revealed  can  be  overthrown  or  proved  erroneous. 

Chapter  V.  explains  the  Decalogue,  or  the  Ten  Command- 
ments, as  to  their  external  and  internal  sense.  The  Deca- 
logue, in  the  Israelitish  Church,  was  the  very  essence  of 
holiness,  and  from  it  the  ark  and  the  tabernacle  derived 
their  sanctity.  In  the  Ten  Commandments  are  contained 
all  things  which  relate  to  love  to  God,  and  love  towards  our 
neighbor.  In  its  literal  sense,  the  Decalogue  contains  gen 
eral  precepts  of  doctrine  and  life,  but  in  its  spiritual  and 
celestial  sense  it  contains  all  precepts  universally.  Sweden- 
borg  then  takes  up  each  commandment  singly,  and  gives  an 
exposition  of  its  literal,  spiritual,  and  celestial  application; 
and  when  he  has  done  this,  we  perceive  that  these  Ten 
Commandments,  which  every  school-boy  repeats  and  feels 
he  understands,  nevertheless  contain  all  precepts,  and  are 
as  may  afford  guidance  to  the  wisest  angel,  and  that 
21  L 


242  LIFE   AND   WRITINGS    OF 

man  can  never  outgrow  them.  Taking,  for  instance,  the 
Seventh  Commandment,  (the  eighth,  according  to  the  com- 
mon numbering,)  "Thou  shalt  not  steal,"  he  explains  it  in 
the  natural  sense,  after  the  common  acceptation.  In  the 
spiritual  sense,  he  shows  that  to  steal  means  to  deprive 
others  of  the  truths  which  they  embrace  in  faith,  in  teaching 
doctrines  known  to  be  false,  or  teaching  for  the  sake  of  gain ; 
and  in  destroying  in  others,  either  by  word  or  deed,  those 
truths  which  lead  to  salvation.  In  the  celestial  sense,  to 
steal  is  to  take  away  divine  power  from  the  Lord,  to  be 
vain,  to  be  proud,  to  arrogate  to  ourselves  the  merit  and 
righteousness  which  are  the  divine  gifts.  All  who  do  such 
things,  notwithstanding  their  seeming  adoration  of  God,  do 
not  trust  in  Him,  but  in  themselves;  and  likewise  do  not 
believe  in  God,  but  in  themselves;  they  steal  from  God; 
they  are  spiritual  thieves;  and  every  one  who  knows  his 
own  heart,  must  know  how  often  he  must  refer  to  this 
commandment,  in  order  to  govern  his  life,  and  restrain  his 
thoughts,  before  he  can  know  perfect  obedience,  and  be  in 
truth  a  child  of  God.  As  with  this  commandment,  so  with 
all.  We  need  to  think  of  them  every  day,  and  to  use  them 
in  all  our  states.  If  we  purpose  to  lead  a  true  and  happy 
life,  we  must  cherish  them  as  constant  companions. 

Chapter  VI.  treats  of  Faith.  Faith,  it  is  said,  is  first  in 
regard  to  time,  and  charity  is  first  in  regard  to  end ;  that  is, 
the  use  of  faith  is  to  lead  to  charity.  A  saving  faith  is  a 
faith  in  the  Lord  God  the  Saviour  Jesus  Christ,  because  He 
is  the  visible  God  in  whom  is  the  invisible.  Faith,  in  gen- 
eral, consists  in  a  belief  that  the  Lord  will  save  all  who  live 
a  good  life  and  believe  aright ;  and  a  man  receives  this  faith 
in  consequence  of  approaching  the  Lord,  learning  truths 
from  the  Word,  and  living  a  life  in  conformity  with  them. 
Faith  without  charity  is  not  faith,  and  charity  without  faith 
is  not  charity ;  and  neither  faith  nor  charity  has  any  lite  in 


EMANUEL    SWEDENBORQ.  243 

it  but  from  the  Lord.  Although  a  man  has  power  given 
him  to  procure  for  himself  faith  and  charity,  and  the  life  of 
faith  and  charity,  yet  nothing  of  faith,  charity,  or  the  life 
of  either,  is  from  man,  but  from  the  Lord  alone.  Charity 
and  faith  are  together  in  good  works ;  for  charity  consists  in 
willing  what  is  good,  and  good  works  consist  in  doing  what 
is  good,  from  and  under  the  influence  of  a  good  will ;  and 
both  charity  and  faith  are  merely  mental  and  perishable 
things,  unless  they  are  determined  to  works,  and  co-exist  in 
them,  whenever  there  is  opportunity.  The  wicked  have  no 
faith,  because  wickedness  is  of  hell,  and  faith  is  of  heaven, 
and  all  the  truth  of  faith  is  derived  from  heaven.  Faith 
cannot  dwell  with  evil,  for  evil  is  like  fire, — infernal  fire 
being  the  love  of  evil,  which  consumes  faith  like  stubble, 
and  reduces  it  and  all  that  belongs  to  it  to  ashes.  Evil 
dwells  in  darkness,  and  faith  in  light ;  and  evil  by  means  of 
the  falsehood  which  it  loves,  extinguishes  faith,  as  darkness 
does  light.  And  because  the  world  is  at  this  day  full  of 
evil,  (notwithstanding  the  morality  of  life,  and  the  ration- 
ality with  which  faith  is  spoken  and  written  about,)  of  true 
faith  there  is  almost  none,  because  of  goodness  there  is  al- 
most none. 

Chapter  VII.  discourses  of  love  towards  our  neighbor,  and 
good  works.  It  is  introduced  by  the  statement  that  there 
are  three  universal  loves,  the  love  of  heaven,  the  love  of  the 
world,  and  the  love  of  self.  These  three  loves,  when  they 
are  in  right  subordination,  make  a  man  perfect ;  but  when 
they  are  not  in  right  subordination,  they  pervert  and  invert 
him.  The  love  of  self  and  of  the  world  are  not  in  them- 
selves evil.  When  the  love  of  heaven,  that  is,  the  love  of 
God,  of  goodness  and  truth,  is  supreme  in  the  mind,  and  the 
world  is  loved  as  a  means  to  do  good,  and  self  is  cared  for 
that  uses  to  the  neighbor  may  be  performed, — then  the  love 
of  self  and  of  the  world  are  orderly  and  justifiable.  But 


244  LIFE    AND    WRITINGS    OF 

when  the  love  of  God  and  heaven  is  dethroned,  and  the  love 
of  self  or  of  the  world  rules,  and  a  man  is  religious  and  just 
only  so  far  as  religion  and  justice  conduce  to  self-interest 
and  thus  God  and  justice  and  all  things  holy  are  put  to  vile 
uses,  then  the  soul  of  man  is  inverted, — is  a  form  of  hell ; 
and  in  the  light  of  heaven  appears  bestial,  ugly,  and  de- 
formed. 

Every  individual  man  is  the  neighbor  whom  we  ought  to 
love,  but  according  to  the  quality  of  his  goodness  or  his  life. 
Man  considered  collectively,  that  is,  as  a  lesser  or  larger  so- 
ciety, and  considered  under  the  idea  of  compound  societies, 
that  is,  as  our  country, — is  the  neighbor  that  ought  to  be 
loved.  The  Church  is  our  neighbor,  to  be  loved  in  a  still 
higher  degree,  and  the  Lord's  kingdom  is  our  neighbor  to  be 
loved  in  the  highest  degree.  To  love  the  neighbor  is  not  to 
love  his  person,  but  the  good  which  is  in  him.  Charity  it- 
self consists  in  acting  justly  and  faithfully  in  whatever  office, 
business,  and  employment  a  person  is  engaged,  and  with 
whomsoever  he  has  any  connection.  Eleemosynary  acts  of 
charity  consist  in  giving  to  the  poor,  and  relieving  the  indi- 
gent, but  with  prudence.  There  are  public,  domestic,  and 
private  duties  of  charity.  Public  duties  of  charity  are, 
more  especially,  the  payment  of  imposts  and  taxes.  These 
are  paid  with  different  feelings  by  those  who  are  spiritual 
and  by  those  who  are  natural :  those  who  are  spiritual  pay 
them  out  of  good  will,  because  they  are  collected  for  the 
preservation  and  protection  of  their  country  and  the  church, 
and  as  a  provision  for  the  proper  officers  and  governors,  who 
must  receive  their  salaries  out  of  the  public  treasury ;  there- 
fore those  who  consider  their  country  and  the  church  as  their 
neighbor,  pay  such  debts  cheerfully  and  with  a  willing  mind, 
and  consider  it  a  wicked  act  either  to  withhold  them  or  to 
use  any  deceit  in  the  payment ;  whereas  those  who  do  not 
esteem  their  country  and  the  church  as  their  neighbor,  pay 


E.MANUEL    SWEDENB011G.  245 

such  debts  with  a  reluctant  and  unwilling  mind,  and,  as 
often  as  they  have  an  opportunity,  withhold  them,  or  use 
somp  fraud  in  the  payment;  for  they  regard  only  their  own 
house  and  their  own  flesh  as  their  neighbor.  The  domestic 
duties  of  charity  are  of  several  kinds,  as  those  of  a  husband 
to  his  wife,  and  of  a  wife  to  her  husband ;  of  parents  to 
their  children,  and  of  children  to  their  parents ;  likewise  of 
a  master  and  mistress  to  their  servants,  and  of  servants  to 
their  master  and  mistress.  There  are  so  many  duties  relating 
to  the  education  of  children,  and  the  government  of  fami- 
lies, that  it  would  require  a  volume  to  enumerate  them.  As 
to  what  particularly  regards  the  duties  of  parents  to  their 
children,  there  is  an  intrinsic  difference  in  this  respect  with 
those  who  are  under  the  influence  of  charity,  and  with  those 
who  are  not,  although  externally  the  duties  may  appear 
similar.  With  those  who  are  under  the  influence  of  charity, 
parental  affection  is  joined  with  love  toward  their  neighbor 
and  love  to  God,  and  such  parents  love  their  children  ac- 
cording to  their  morals,  virtues,  pursuits,  and  qualifications 
for  the  service  of  the  public ;  but  with  those  who  are  not 
under  the  influence  of  charity,  there  is  no  conjunction  of 
charity  with  parental  affection  ;  the  consequence  is,  that  such 
parents  frequently  love  wicked,  immcral,  and  crafty  chil- 
dren, more  than  those  who  are  good,  moral,  and  prudent ; 
and  thus  prefer  such  as  are  unserviceable  to  the  public,  be- 
fore such  as  are  serviceable.  Private  duties  of  charity  are 
also  of  several  kinds,  such  as  paying  wages  to  workmen, 
returning  borrowed  money,  observing  agreements,  keeping 
pledges,  and  other  transactions  of  a  like  nature,  some  of 
which  are  duties  grounded  in  statute  law,  some  in  civil  law, 
and  some  in  moral  law.  These  duties,  also,  are  discharged 
from  different  motives  by  those  who  are  under  the  influence 
of  charity,  and  by  those  who  are  not ;  by  the  former  they 
are  discharged  faithfully  and  justly,  for  the  law  of  charity 
21  * 


i4b  LIFE    AND    WHITINGS    OF 

requires  that  a  man  should  so  act  in  all  his  dealings,  with 
whomsoever  he  may  have  any  connection ;  but  these  duties 
are  discharged  in  a  totally  different  manner  by  those  who 
are  not  influenced  by  charity.  Then  there  are  convivial  re- 
creations of  charity,  which  consist  of  dinners  and  suppers 
and  social  intercourse.  Every  one  knows  that  dinner  and 
supper  parties  are  in  general  use,  and  are  given  to  promote 
various  ends ;  by  many  on  account  of  friendship,  relation- 
si:  ip,  mirth,  gain,  recompense,  and  for  party  purposes  of 
corruption ;  among  the  great  they  are  given  on  account  of 
their  dignity ;  and  in  the  palaces  of  kings,  for  the  display 
of  splendor  and  magnificence.  But  dinners  and  suppers  of 
charity  are  given  only  by  those  who  are  influenced  by  mu- 
tual love  grounded  in  a  similarity  of  faith.  Among  Chris- 
tians in  the  Primitive  Church,  dinners  and  suppers  had  this 
end  alone  in  view,  and  were  called  feasts,  being  instituted 
that  they  might  meet  together  in  cordial  joy  and  friendly 
union.  At  table,  the  guests  conversed  together  on  various 
subjects,  domestic  and  civil,  but  particularly  on  such  as  con- 
cerned the  Church ;  and  as  these  feasts  were  feasts  of  char- 
ity, their  conversation  on  every  subject  was  influenced  by 
charity,  with  all  its  joys  and  delights.  The  spiritual  sphere 
which  prevailed  on  such  occasions,  was  a  sphere  of  love  to 
the  Lord  and  toward  the  neighbor,  which  exhilarated  every 
mind,  softened  the  tone  of  every  expression,  and  communi- 
cated to  all  the  senses  a  festivity  from  the  heart ;  for  from 
every  man  there  emanates  a  spiritual  sphere,  derived  from 
the  affection  of  his  love  and  corresponding  thought,  which 
inwardly  affects  those  in  his  company,  particularly  at  the 
time  of  convivial  recreations. 

The  first  part  of  charity  consists  in  putting  away  evils, 
and  the  second  in  doing  actions  that  are  useful  to  our 
neighbor.  It  is  believed  by  many,  at  the  present  day,  that 
charity  consists  only  in  doing  good,  and  that  while  a  mai  is 


EMANUEL    SWKDcIXBORG.  247 

doing  good,  he  does  no  evil ;  consequently,  that  the  first  part 
of  charity  is  to  do  good,  and  the  second  not  to  do  evil :  hut 
the  case  is  altogether  the  reverse,  it  being  the  first  [tart 
of  charity  to  put  away  evil,  and  the  second  to  do  good. 
For  it  is  a  universal  law  in  the  spiritual  world,  and  thence 
too  in  the  natural  world,  that  so  far  as  a  person  wills  no 
evil,  he  wills  what  is  good;  consequently,  so  far  as  he  turns 
himself  away  from  hell,  whence  all  evil  ascends,  he  turns 
himself  toward  heaven,  whence  all  good  descends;  and, 
therefore,  so  far  as  any  one  rejects  the  devil,  he  is  accepted 
by  the  Lord.  In  performing  the  exercises  of  charity,  a  man 
does  not  ascribe  merit  to  works,  so  long  as  he  believes  that 
all  good  is  from  the  Lord.  Moral  life,  if  it  is  at  the  same 
time  spiritual  life,  is  charity.  The  friendship  of  love,  con- 
tracted with  a  person  without  regard  to  his  spiritual  quality, 
is  detrimental  after  death.  The  friendship  of  love,  among 
the  wicked,  is  intestine  hatred  toward  each  other.  There  is 
spurious  charity,  hypocritical  charity,  and  dead  charity. 
There  can  be  no  such  thing  as  genuine  charity,  which  is 
living,  unless  it  make  one  with  faith,  and  unless  both  in 
conjunction  look  to  the  Lord.  Spurious  charity  is  such  as 
is  the  charity  of  those  who  hold  to  faith  alone  for  salvation, 
and  who  say  charity  is  of  no  account  in  leading  to  heaven. 
Such  charity  as  these  may  have  is  spurious,  because  not 
spiritual,  and  merely  performed  from  selfish  and  worldly 
motives.  Hypocritical  charity  is  predicable  of  those  who, 
in  public  or  private  worship,  bow  themselves  almost  to  the 
ground  before  God,  pour  forth  long  prayers  with  great 
devotion,  put  on  a  sanctified  appearance,  kiss  crucifixes  and 
bones  of  the  dead,  and  kneel  at  sepulchers,  and  there  mutter 
words  expressive  of  holy  veneration  toward  God,  and  yet, 
in  their  hearts  nourish  self-worship,  and  seek  to  be  adored 
like  so  many  deities.  Dead  charity  is  predicable  of  those 
whose  faith  is  dead,  since  the  quality  of  charity  depends  on 


248  LIFP    AND    WRITINGS    OF 

the  quality  of  faith.  Faith  is  dead  in  all  who  are  -without 
works,  and  in  those  who  believe  not  in  God,  but  in  living 
and  dead  men,  and  worship  idols  as  if  they  were  holy  in 
themselves,  after  the  practice  of  the  old  Gentiles. 

Chapter  VIII.  is  devoted  to  the  vexed  question  of  Free- 
Determination,  or  Free-Will.  The  doctrines  of  the  Church, 
as  commonly  held,  are  first  stated,  and  then  the  New  Church 
doctrine  on  the  question  is  explained  under  the  following 
heads: — The  two  trees  in  the  garden  of  Eden,  one  of  life, 
and  the  other  of  the  knowledge  of  good  and  evil,  signify  the 
free-will  which  man  enjoys  in  respect  to  spiritual  things. 
Man  is  not  life,  but  a  recipient  of  life  from  God.  Man, 
during  his  abode  in  the  world,  is  held  in  the  midst  between 
heaven  and  hell,  and  thus  in  a  spiritual  equilibrium,  which 
constitutes  free  will. 

From  the  permission  of  evil,  which  every  man  experiences 
in  his  internal  man,  it  is  evident  that  man  has  free-will  in 
spiritual  things.  Without  free-will  in  spiritual  things,  the 
Word  would  not  be  of  any  use,  consequently  the  Church 
would  be  a  nonenity.  Without  free-will  in  spiritual  things, 
man  would  have  nothing  which  would  enable  him  to  conjoin 
himself  by  reciprocation  with  the  Lord;  and  consequently 
there  would  be  no  imputation,  but  mere  predestination, 
which  is  detestable.  Without  free-will  in  spiritual  things, 
God  would  be  chargeable  as  the  cause  of  evil.  Every 
spiritual  principle  of  the  Church  that  is  admitted  and 
received  in  freedom,  remains,  but  not  otherwise.  The 
human  will  and  understanding  enjoy  this  free-will;  but  the 
commission  of  evil,  both  in  the  spiritual  and  natural  worlds, 
is  restrained  by  laws,  or  else  society  in  both  would  perish. 
If  men  were  destitute  of  free-will  in  spiritual  things,  it  would 
be  possible  for  all  men  throughout  the  whole  world,  in  a 
single  day,  to  be  induced  to  believe  in  the  Lord;  but  this 
would  be  in  vain,  because  nothing  remains  with  man  which 


EMANUEL   SWEDENBORG.  249 

is  not  freely  received.  Miracles  are  not  performed  at  the 
present  day  because  they  deprive  man  of  free-will. 

Chapter  IX.  treats  of  Repentance.  It  is  shown,  in  the 
first  place,  that  repentance  is  the  first  constituent  of  the 
Church  in  man,  and  that  in  proportion  as  a  man  practices 
it,  his  sins  are  removed;  and  as  they  are  removed,  they  are 
forgiven  or  remitted.  Contrition,  in  the  sense  of  a  mere 
lip-confession  of  being  a  sinner,  and  of  being  involved  in  the 
guilt  of  Adam,  without  self-examination,  is  not  repentance. 
Every  man  is  born  with  a  propensity  to  evils  of  all  kinds, 
and  unless  he  remove  them,  in  part,  by  repentance,  he 
remains  in  them;  and  whoever  remains  in  them  can  not  be 
saved.  The  knowledge  of  sin,  and  the  discovery  of  some 
particular  sin  in  one's  self,  is  the  beginning  of  repentance. 
Actual  repentance  consists  in  a  man's  examining  himself, 
knowing  and  acknowledging  his  sins,  supplicating  the  Lord, 
and  beginning  a  new  life.  True  repentance  consists  in  a 
man's  examining  not  only  the  actions  of  his  life,  but  also 
the  intentions  of  his  will.  Those  also  do  the  work  of  repent- 
ance, who,  though  they  do  not  examine  themselves,  abstain 
from  evils  because  they  are  sins;  and  this  kind  of  repentance 
is  done  by  those  who  perform  works  of  charity  from  a 
religious  motive.  In  repentance,  confession  ought  to  be 
made  before  the  Lord  God  the  Saviour,  and  at  the  same 
time  supplication  for  help,  and  power  to  resist  evils.  Actual 
repentance  is  an  easy  duty  to  those  who  occasionally  practice 
it,  but  it  meets  with  violent  opposition  from  those  who  never 
practiced  it.  He  that  never  did  the  work  of  repentance, 
and  never  looked  into,  and  examined,  himself,  comes  at  last 
not  to  know  the  nature  either  of  damnatory  evil  or  saving 
good. 

Chapter  X.  describes  the  nature  of  Reformation  and 
Regeneration.  Unless  a  man  be  born  again,  and,  as  it 
were,  created  anew,  he  can  not  enter  into  the  kingdom 

L* 


250  LIFE   AND    WRITINGS   OF 

of  God.  This  new  birth,  or  creation,  is  effected  by  the  Lord 
alone,  through  the  medium  of  charity  and  faith,  during 
man's  cooperation.  Since  all  are  redeemed,  all  have  a 
capacity  to  be  regenerated,  every  one  according  to  his  state. 
The  several  stages  of  man's  regeneration  answer  to  his 
natural  conception,  gestation  in  the  womb,  birth,  and  educa- 
tion. The  first  act  of  the  new  birth,  which  is  an  act  of  the 
understanding,  is  called  reformation;  and  the  second,  which 
is  an  act  of  the  will,  and  thence  of  the  understanding,  is 
called  regeneration.  The  internal  man  is  first  to  be  reformed, 
and  by  it  the  external,  and  thus  the  man  is  regenerated. 
When  this  takes  place,  there  arises  a  combat  between  the 
internal  and  external  man,  and  then  whichever  conquers 
has  dominion  over  the  other.  The  regenerate  man  has  a 
new  will  and  understanding.  A  regenerate  man  is  in  com- 
munion with  the  angels  of  heaven,  and  an  unregenerate 
man  is  in  communion  with  the  spirits  of  hell.  In  proportion 
as  a  man  is  regenerated,  his  sins  are  removed;  and  this 
removal  is  what  is  meant  by  remission  of  sins.  Regeneration 
can  not  be  effected  without  free-will  in  spiritual  things. 
Regeneration  is  not  attainable  without  truths  by  which  faith 
is  formed,  and  with  which  charity  conjoins  itself. 

Chapter  XI.  is  devoted  to  a  description  of  what  imputation 
is,  and  what  it  is  not.  It  is  shown  that  imputation,  and  the 
faith  of  the  present  church,  which  alone  is  said  to  justify, 
are  a  one.  The  imputation  which  belongs  to  the  faith  of  the 
present  time  is  two  fold,  the  one  part  relating  to  the  merit 
of  Christ,  and  the  other  to  salvation  as  its  consequence. 
The  faith  which  is  imputative  of  the  merit  and  righteousness 
of  Christ  the  Redeemer,  first  took  its  rise  from  the  decrees 
of  the  Council  of  Nice,  concerning  three  divine  persons  from 
eternity;  and,  from  that  time  to  the  present,  has  been 
received  by  the  whole  Christian  world.  Faith  imputative 
of  the  merit  of  Christ,  was  not  known  in  the  Apostolic 


EMANUEL    SWEDENBORG.  251 

Church,  which  preceded  the  Council  of  Nice,  and  is  neither 
declared  nor  signified  in  any  part  of  the  Word.  An  impu- 
tation of  the  merits  and  righteousness  of  Christ  is  impossible. 
There  is  such  a  thing  as  imputation,  but  then  it  is  an 
imputation  of  good  and  evil,  and  at  the  same  time  of  faith. 
The  faith  and  imputation  of  the  New  Church  can  not  be 
together  with  the  faith  and  imputation  of  the  former  Church ; 
and,  in  case  they  were  together,  such  a  collision  and  conflict 
would  ensue,  that  every  principle  of  the  Church  in  man 
would  perish.  The  Lord  imputes  good  to  every  man,  and 
hell  imputes  evil  to  every  man.  Faith,  with  whatever 
principle  it  conjoins  itself,  passes  sentence  accordingly;  if  a 
true  faith  conjoins  itself  with  goodness,  the  sentence  is  for 
eternal  life,  but  if  faith  conjoins  itself  with  evil,  the  sentence 
is  for  eternal  death.  Thought  is  imputed  to  no  one,  but  will. 
Chapter  XII.  is  a  luminous  exposition  of  the  uses  of  Bap- 
tism. Without  a  knowledge  of  the  spiritual  sense  of  the 
Word,  it  is  shown  no  one  can  know  what  the  two  sacraments, 
Baptism  and  the  Holy  Supper,  involve  and  effect.  The 
washing  which  is  called  baptism,  signifies  spiritual  washing, 
which  is  a  purification  from  evils  and  falses,  and  thus 
regeneration.  As  circumcision  of  the  heart  was  represented 
by  circumcision  of  the  foreskin,  baptism  was  instituted  in 
lieu  of  it,  to  the  end  that  an  internal  Church  might  succeed 
the  external,  in  which  all  and  everything  was  a  figure  of  the 
internal  Church.  The  first  use  of  baptism  is  introduction 
into  the  Christian  Church,  and  at  the  same  time  insertion 
among  Christians  in  the  spiritual  world.  The  second  use 
of  baptism  is,  that  the  Christian  may  know  and  acknowledge 
the  Lord  Jesus  Christ  the  Redeemer  and  Saviour,  and  may 
follow  Him.  The  third  and  final  use  of  baptism  is,  that 
man  may  be  regenerated.  By  the  baptism  of  John,  a  way 
was  prepared  that  Jehovah  the  Lord  might  come  down  into 
the  world,  and  accomplish  the  work  of  redemption. 


252  LIFE   AND   WRITINGS    OF 

Chapter  XIII.  is  taken  up  with  a  like  description  of  the 
uses  of  the  Holy  Supper.  It  is  shown  that  it  is  impossible 
for  any  one,  without  an  acquaintance  with  the  correspond- 
ences of  natural  things  with  spiritual,  to  know  the  uses  and 
benefits  of  the  Holy  Supper.  An  acquaintance  with  corre- 
spondences serves  to  discover  the  signification  of  the  Lord's 
flesh  and  blood,  and  that  the  bread  and  wine  signify  the 
same;  namely,  that  the  Lord's  flesh  and  the  bread  signify 
the  divine  good  of  His  love,  and  likewise  all  the  good 
of  charity,  and  that  His  blood  and  the  wine  signify  the 
divine  truth  of  His  wisdom,  and  likewise  all  the  truth 
of  faith,  and  that  to  eat  signifies  to  appropriate.  By  under- 
standing this,  it  may  clearly  be  comprehended,  that  the 
Holy  Supper  contains,  both  universally  and  particularly,  all 
things  of  the  Church,  and  all  things  of  heaven.  In  the 
Holy  Supper  the  Lord  is  entirely  present,  with  the  whole 
of  His  redemption.  The  Lord  is  present,  and  opens  heaven 
to  those  who  approach  the  Holy  Supper  worthily ;  and  He 
is  also  present  with  those  who  approach  it  unworthily,  but 
does  not  open  heaven  to  them ;  consequently,  as  baptism  is 
an  introduction  into  the  Church,  so  the  Holy  Supper  is  an 
introduction  into  heaven.  Those  approach  the  Holy  Supper 
worthily,  who  are  under  the  influence  of  faith  toward  the 
Lord,  and  of  charity  toward  their  neighbor,  thus,  who  are 
regenerate.  Those  who  approach  the  Holy  Supper  worthily, 
are  in  the  Lord,  and  He  in  them;  consequently,  conjunction 
with  the  Lord  is  effected  by  the  Holy  Supper.  The  Holy 
Supper  is.  to  the  worthy  receivers,  as  a  signing  and  sealing 
that  they  are  sons  of  God. 

Chapter  XIV.,  concluding  the  doctrinal  portion  of  the 
work,  describes  the  consummation  of  the  age,  the  coining 
of  the  Lord,  and  the  new  heaven  and  the  New  Church 
The  consummation  of  the  age  is  the  last  time  or  end  of  the 
Church.  The  present  day  is  the  last  time  of  the  Christian 


EMANUEL    SAVEDEXBORG.  253 

Church,  which  the  Lord  foretold  and  described  in  the 
Gospels,  and  in  the  Revelation.  This  last  time  of  the 
Christian  Church,  is  the  very  night  in  which  the  former 
Churches  have  set.  After  this  night,  morning  succeeds;  and 
the  coming  of  the  Lord  is  this  morning.  The  coming  of  the 
Lord  is  not  a  coming  to  destroy  the  visible  heaven  and  the 
habitable  earth,  and  to  create  a  new  heaven  and  a  new 
earth,  according  to  the  opinions  which  many,  from  not 
understanding  the  spiritual  sense  of  the  Word,  have  hitherto 
entertained.  This,  which  is  the  second  coming  of  the  Lord, 
is  for  the  sake  of  separating  the  evil  from  the  good,  that 
those  who  have  believed  and  who  do  believe  in  Him,  may 
be  saved;  and  that  there  may  be  formed  of  them  a  new 
angelic  heaven,  and  a  New  Church  on  earth;  and  without 
this  coming  no  flesh  could  be  saved.  This  second  coming 
of  the  Lord  is  not  a  coming  in  person,  but  in  the  Word, 
which  is  from  Him,  and  is  Himself.  This  second  coming 
of  the  Lord  is  effected  by  the  instrumentality  of  a  man, 
before  whom  He  has  manifested  Himself  in  person,  and 
whom  He  has  filled  with  His  spirit,  to  teach  from  Him  the 
doctrines  of  the  New  Church  by  means  of  the  Word.  This 
is  meant  by  the  new  heaven  and  the  new  earth,  and  the 
New  Jerusalem  descending  out  of  heaven,  spoken  of  in  the 
Revelation.  This  New  Church  is  the  crown  of  all  the 
Churches  which  have  existed,  to  this  time,  on  the  earth. 

On  all  these  subjects  Swedenborg  discourses  at  length,  and 
in  a  style  which,  for  its  combined  simplicity  and  purity,  AVC 
believe,  is  unmatched  in  theological  literature.  Wilkinson 
says  truly  of  the  volume,  that,  "  viewed  as  a  digest,  it  shows 
a  presence  of  mind,  an  administration  of  materials,  and  a 
faculty  of  handling,  of  an  extraordinary  kind.  There  is  old 
age  in  it  in  the  sense  of  ripeness.  If  the  intellectualist 
misses  there  somewhat  of  the  range  of  discourse,  it  is  com- 
pensated by  a  certain  triteness  of  wisdom.  As  a  polemic, 

22 


254  LIFE    AND    WRITINGS    OF 

not  only  against  the  errors  of  the  Churches,  but  against  the 
evil  lives  and  self-excusings  of  Christians,  the  work  is  unri- 
valed. The  criticisms  of  doctrine,  with  which  it  abounds, 
are  masterly  in  the  extreme;  and  were  it  compared  with 
any  similar  body  of  theology,  we  feel  no  doubt  that  the 
palm  of  coherency,  vigor,  and  comprehensiveness,  would 
easily  fall  to  Swedenborg,  upon  the  verdict  of  judges  of 
whatever  Church." 

We  have  said  nothing  of  the  seventy-six  memorable  rela- 
tions strewn  through  the  pages  of  the  "True  Christian 
Religion,"  because  the  limits  to  which  we  are  confined  forbid 
anything  approaching  to  an  adequate  description  of  them. 
They  are  a  great  trouble  to  new  readers  of  Swedenborg,  and 
many  who  love  and  delight  in  the  doctrinal  teachings  of  the 
work,  pass  over,  unread,  the  memorable  relations,  and  try 
not  to  think  of  them.  But  this  is  only  for  a  time.  They 
are  only  strange  and  incomprehensible  because  the  princi- 
ples upon  which  they  are  written  are  not  apprehended.  The 
Indian  king,  who  was  told  that  in  northern  lands  water 
became  solid,  so  that  his  elephants  might  walk  on  it,  laughed, 
and  was  an  unbeliever.  But,  had  the  law  or  principle  by 
which  water  becomes  ice,  been  made  plain  to  him,  his 
laughter  and  his  unbelief  would  have  ceased.  So  it  is  with 
those  who  are  shocked  with  Swedenborg's  relations  of  things 
heard  and  seen  in  the  spiritual  world.  Let  but  the  great 
law  of  correspondence  be  understood,  and  the  most  marvelous 
of  the  relations  straightway  attain  an  interest  and  reality, 
which  none  but  those  who  have  studied  them  under  the 
bright  light  of  correspondences  can  understand,  or  easily 
believe  possible.  A  memorable  relation,  which  was  to  the 
writer  of  this,  at  one  time,  a  thing  to  cause  pity  for  the  man 
that  wrote  it,  is  now  the  pleasant  and  practical  study  of  a 
Sunday  afternoon.  He  knows  that  his  experience  in  this 
respect  is  paralleled  by  that  of  most  Newchurchmen. 


EMANUEL    SWEDENBORG.  255 

Count  Hopken,  in  a  letter  to  General  Tuxen,  says,  "  I 
once  represented,  in  rather  a  serious  manner,  to  this  venera- 
ble man,  (Swedenborg),  that  I  thought  he  would  do  better 
not  to  mix  his  beautiful  writings  with  so  many  memorable 
relations  of  things  heard  and  seen  in  the  spiritual  world, 
concerning  the  states  of  men  after  death, — of  which  igno- 
rance makes  a  jest  and  derision.  But  he  answered  me,  that 
this  did  not  depend  on  him ;  that  he  was  too  old  to  sport 
with  spiritual  things,  and  too  much  concerned  for  his  eternal 
happiness  to  give  into  foolish  notions ;  assuring  me,  on  his 
hopes  of  salvation,  that  no  imagination  produced  in  him  his 
revelations,  which  were  true,  and  derived  from  what  he  had 
heard  and  seen." 

"  The  True  Christian  Religion"  was  the  last  work  Sweden- 
borg published ;  it  was  a  worthy  conclusion  of  his  grand 
labors.  Among  his  papers,  at  his  decease,  was  found  an  in- 
complete "Coronis"  or  Appendix  to  the  work.  This  has 
been  translated  and  published,  and  contains  an  elucidation 
of  several  interesting  points. 


256  LIFE   AND   WRITINGS    OF 


CHAPTER  XXVIII. 

Anecdotes  and  traits  of  C7iaracter. 

SWEDENBORG  arrived  in  London,  from  Amsterdam,  in 
August,  1771,  and  took  up  his  abode  in  lodgings  he  had  be- 
fore occupied  in  the  house  of  Shearsmith,  a  peruke  maker,  at 
26  Great  Bath  street,  Cold  Bath  fields.  From  Shearsmith 
we  learn  several  interesting  items  of  intelligence  regarding 
S\vedcnborg's  habits  and  mode  of  life. 

The  dress  that  he  generally  wore  when  he  went  out  to 
visit,  was  a  suit  of  black  velvet,  (made  after  an  old  fashion,) 
a  pair  of  long  ruffles,  a  curiously  hilted  sword,  and  a  gold- 
headed  cane.  In  his  later  years  he  became  less  and  less 
attentive  to  the  concerns  of  the  world.  When  walking 
abroad,  he  seemed  to  be  engaged  in  spiritual  communion, 
and  took  little  notice  of  things  and  people  in  the  streets. 
When  he  went  out  in  Stockholm,  without  the  observation  of 
his  domestics,  some  singularity  in  his  dress  would  often  be- 
tray his  abstraction.  Once  when  he  dined  with  Robsahm's 
father,  he  appeared  with  one  shoe-buckle  of  plain  silver,  and 
the  other  set  with  precious  stones, — greatly  to  the  amusemeut 
of  some  ladies  of  the  party.  When  he  lodged  with  Berg- 
strorn,  he  usually  walked  out  after  breakfast,  dressed  neatly 
in  velvet,  and  made  a  good  appearance.  In  Sweden  his 
dress  was  simple,  but  neat  and  convenient :  during  winter, 
he  was  clad  hi  a  garment  of  reindeer  skins ;  and,  in  summer, 
in  a  study  gown :  "  both  well  worn,  as  became  a  philoso- 
pher," according  to  Robsahm.  Mr.  Servante  was  one  of 
the  earliest  and  most  affectionate  receivers  of  New  Church 


EMANUEL    SWEDEXBORG.  257 

doctrine.  Before  he  received  the  truths  of  the  New  Church, 
he  was  once  passing  along  St.  John's  street,  London, 
when  he  met  an  old  gentleman,  of  a  dignified  and  most 
venerable  appearance,  whose  deeply  thoughtful,  yet  mildly 
expressive  countenance,  added  to  something  very  unusual  in 
his  general  air,  attracted  his  attention  very  forcibly.  He 
turned  round,  therefore,  to  take  another  view  of  the  stranger, 
who  also  turned  around  and  looked  at  him.  This  was  Swe- 
denborg ;  but  it  was  not  until  some  years  afterward,  on  see- 
ing his  portrait,  that  he  became  aware  that  the  dignified  and 
venerable  old  gentleman  was  the  author  of  those  works  he 
now  so  sincerely  loved,  and  so  earnestly  studied. 

In  person,  Swedeuborg  was  about  5  feet  9  inches  high, 
rather  thin,  and  of  a  brown  complexion.  His  eyes  were  of 
a  brownish  grey,  nearly  hazel,  and  rather  small.  He  had 
always  a  cheerful  smile  upon  his  countenance.  When  Col- 
lin  visited  him,  he  was  thin  and  pale,  but  still  retained  traces 
of  beauty,  and  had  something  very  pleasing  in  his  physiog- 
nomy, and  a  dignity  in  his  erect  stature.  Ab  Indagiue  tells 
us  his  eyes  were  always  smiling ;  and  Robsahm,  that  his 
"  countenance  was  always  illuminated  by  the  light  of  his 
uncommon  genius."  His  manners  were  those  of  a  noble- 
man and  gentleman  of  the  last  century.  He  was  somewhat 
reserved,  but  complaisant ;  accessible  to  all,  and  had  some- 
thing very  loving  and  taking  in  his  demeanor.  Person- 
ally, he  left  good  impressions  behind  him  wherever  he 
appeared. 

He  did  not  understand  the  English  language  sufficiently 
well  to  hold  a  running  conversation  in  it ;  and  moreover  he 
had  an  impediment  in  his  speech.  He  was  well  acquainted, 
however,  with  the  principal  modem  languages,  and,  of 
course,  was  thoroughly  familiar  with  Greek  and  Latin,  and 
had  a  sufficient  knowledge  of  Hebrew.  All  authorities 
agree  that  his  speech,  though  not  facile,  was  impressive. 
22  * 


258  LIFE   AND   WRITINGS   OF 

He  spoke  witli  deliberation,  and  when  his  voice  was  heard, 
it  was  a  signal  for  silence  in  others,  while  the  slowness  of  his 
delivery  increased  the  curiosity  of  the  listeners.  He  entered 
into  no  disputes  on  matters  of  religion,  but  when  obliged  to 
defend  himself,  he  did  it  mildly  and  briefly ;  and  if  any  one 
insisted  upon  argument,  and  became  warm  against  him,  he 
retired,  with  a  recommendation  to  them  to  read  his  writings. 
One  day,  when  Mr.  Cookworthy,  a  member  of  the  Society  of 
Friends,  was  with  Swedenborg  in  his  lodging,  a  person 
present  objected  to  something  he  said,  and  argued  the  point 
in  his  own  way ;  but  Swedenborg  only  replied,  "  I  receive 
information  from  the  angels  on  such  things."  One  day,  when 
dining  with  some  Swedish  clergy  in  London,  a  polemic  tried 
to  controvert  the  doctrine  concerning  the  Lord,  and  the  na- 
ture of  our  duty  to  Him ;  when,  according  to  Mr.  Burkhardt, 
"  Swedenborg  overthrew  the  tenets  of  his  opponent,  who  ap- 
peared but  a  child  to  him  in  knowledge." 

Swedenborg  was  practically  a  vegetarian.  Shearsmith 
said  he  sometimes  ate  a  few  eels,  and  his  servant  informs  us 
that  he  once  had  some  pigeon  pie ;  but  his  usual  diet  was 
bread  and  butter,  milk  and  coffee,  almonds  and  raisins,  veg- 
etables, biscuits,  cakes,  and  gingerbread.  The  gingerbread 
he  used  to  take  out  with  him  into  the  area  of  Cold  Bath 
square,  (now  covered  with  houses,)  and  distribute  it  among 
the  children  as  they  played  around  him.  He  was  a  water- 
drinker,  but  occasionally,  when  in  company,  drank  one  or 
two  glasses  of  wine,  but  never  more.  He  took  no  supper. 
Of  coffee  he  was  a  great  drinker,  which  he  took  very  sweet, 
and  without  milk.  At  his  house  in  Stockholm,  he  had  a  fire 
during  winter  almost  constantly  in  his  study,  at  which  he 
made  his  own  coffee  and  drank  it  often,  both  during  the  day 
and  in  the  night. 

From  the  commencement  of  his  illumination,  Swedenborg 
was  very  particular  as  to  his  diet ;  and  his  Diary  contains 


EMANUEL    SWEDENBORG.  259 

many  references  to  his  food,  and  to  the  spiritual  association 
which  various  kinds  of  nutriment  induced.  In  one  place  we 
read  under  the  heading  of  "  the  Stink  of  Intemperance," 
"  One  evening  I  took  a  great  meal  of  milk  and  bread,  more 
than  the  spirits  considered  good  for  me.  On  this  occasion 
they  dwelt  upon  intemperance,  and  accused  me  of  it."  In- 
deed, on  the  first  opening  of  his  spiritual  sight,  in  London, 
in  1743,  when  being  very  hungry  from  much  exercise,  he  ate 
with  great  appetite,  the  spiritual  stranger  who  appeared,  sa- 
luted him  with  the  words,  "  Eat  not  so  much."  In  his  trea- 
tise on  Heaven  and  Hell,  n.  299,  he  writes :  "  It  has  also 
been  granted  me  to  know  the  origin  of  the  anxiety,  grief  of 
mind,  and  interior  sadness,  called  melancholy,  with  which 
man  is  afflicted.  There  are  certain  spirits  who  are  not  yet  in 
conjunction  with  hell,  being  yet  in  their  first  state,  who  love 
undigested  and  malignant  substances,  such  as  food  when  it 
lies  corrupting  in  the  stomach.  They  consequently  are  pre- 
sent where  such  substances  are  to  be  found  in  man,  because 
these  are  delightful  to  them  ;  and  they  there  converse  with 
one  another  from  their  own  evil  affection.  The  affection 
contained  in  their  discourse  thence  enters  the  man  by  influx  ; 
and  if  it  is  opposed  to  the  man's  affection,  he  experiences 
melancholy,  sadness,  and  anxiety ;  whereas  if  it  agrees  with 
his  affection,  he  becomes  gay  and  cheerful.  Hence  was  made 
manifest  to  me  the  origin  of  the  persuasion  entertained  by 
some  who  do  not  know  what  conscience  is,  by  reason  that 
they  have  none,  when  they  attribute  its  pangs  to  a  disordered 
state  of  the  stomach."  Of  the  killing  and  eating  the  flesh 
of  animals,  he  writes  thus  in  the  Arcana  Coelestia,  n.  1002. 
"  Eating  the  flesh  of  animals,  considered  in  itself,  is  some- 
thing profane ;  for  the  people  of  the  most  ancient  time  on 
no  account  ate  the  flesh  of  any  beast  or  fowl,  but  only  grain, 
especially  bread  made  of  wheat,  also  the  fruits  of  tress, 
pulse,  milk,  and  what  is  produced  from  milk,  as  butter.  To 


260  LIFE   AND   WRITINGS    OF 

kill  animals  and  to  eat  their  flesh,  was  to  them  unlawful,  and 
seemed  as  something  bestial ;  and  they  were  content  with  the 
uses  and  services  which  they  rendered,  as  appears  also  from 
Genesis  i.  29,  30.  But  in  succeeding  times,  when  man  be- 
gan to  grow  fierce  as  a  beast,  yea  fiercer,  then  first  they  began 
to  kill  animals,  and  to  eat  their  flesh.  And  because  man 
was  such,  this  was  permitted,  and  at  this  day  also  is  per- 
mitted ;  and  so  far  as  man  does  it  from  conscience,  ,so  far  is 
it  lawful,  for  his  conscience  is  formed  of  all  those  things 
which  he  thinks  to  be  true,  and  so  thinks  to  be  lawful: 
wherefore  also,  at  this  day,  no  one  is  by  any  means  condemned 
for  this,  that  he  eats  flesh." 

Swedenborg  took  snuff,  as  was  the  custom  in  his  day. 
Some  of  his  manuscripts  yet  bear  traces  of  the  dingy  powder. 

Shearsmith  gives  the  same  account  of  Swedenborg's  habits 
of  sleep,  as  his  gardener  at  Stockholm.  He  had  no  regard 
for  times  and  seasons,  days  or  nights,  only  taking  rest  as  he 
felt  disposed.  This  was  naturally  to  be  expected,  consider- 
ing the  peculiarities  of  his  seership.  At  first,  Shearsmith 
was  greatly  alarmed,  by  reason  of  his  talking  day  and  night. 
Sometimes  he  would  be  writing,  and  then  he  would  be,  as  it 
were,  holding  a  conversation  with  several  persons.  But  as 
Swedenborg  spoke  in  a  language  Shearsmith  did  not  under- 
stand, he  could  make  nothing  of  it.  Shearsmith  was  never- 
theless well  pleased  with  his  lodger.  His  servant  told  Mr. 
Peckitt,  after  Swedenborg's  death,  that  "  he  was  a  good-na- 
tured man,  and  that  he  was  a  blessing  to  the  house,  for  they 
had  harmony  and  good  business  whilst  he  was  with  them." 
A  short  time  before  his  death,  he  lay  for  some  weeks  in  a 
trance,  without  any  sustenance. 

Swedenborg's  pension  preserved  him  from  all  pecuniary 
cares.  Yet  in  his  Diary  we  read :  "  I  have  now  been  for 
thirty -three  months  in  a  state  in  which  -my  mind  is  withdrawn 
from  bodily  affairs,  and  hence  can  be  present  in  the  societies 


EMANUEL    SWEDENBORG.  261 

of  the  spiritual  and  celestial.  Yet  whenever  I  am  intent 
upon  worldly  matters,  or  have  cares  and  desires  about 
money,  (such  as  caused  me  to  write  a  letter  to-day,)  I  lapse 
into  a  bodily  state ;  and  the  spirits,  as  they  inform  me,  can- 
not speak  with  me,  but  say  they  are  in  a  manner  absent. 
This  shows  me  that  spirits  cannot  speak  with  a  man  who 
dwells  upon  worldly  and  bodily  cares ;  for  the  things  of  his 
body  draw  down  his  ideas,  and  drown  them  in  the  body. — • 
March  4,  1748."  This  experience  is  worthy  of  record. 
Most  of  us,  in  our  own  way,  know  the  truth  of  it,  from  heart 
experience.  Whatever  his  motives  were,  he  would  receive 
back  no  proceeds  from  the  sale  of  his  theological  works,  but 
dedicated  the  whole  to  religious  subscriptions.  To  beggars 
he  seldom  gave  anything.  In  his  writings,  he  in  several 
places  protests  against  the  sham  charity  which  satisfies  itself 
by  mere  alms-giving.  He  tells  us  that  habitual  beggars  lead 
vicious  and  impious  lives,  and  that  to  give  them  money  is 
rather  to  curse  than  to  bless  them.  Swedenborg  did  not  lend 
money ;  for  that,  he  said,  is  the  way  to  lose  it ;  besides,  as  he 
remarks,  he  required  it  nearly  all  to  pay  the  expenses  of  his 
traveling  and  printing. 

In  his  later  years,  Swedenborg  had  no  library  but  his 
Bible,  in  various  editions,  and  his  own  manuscripts.  What 
need  had  he  of  the  books  of  men,  when  he  knew  the 
heavens, — and  the  glorified  authors  of  earth,  in  states  of 
wisdom  they  never  dreamed  of  here? 

Swedenborg  seldom  went  to  church;  for,  as  he  said,  he 
"had  no  peace  in  the  church,  on  account  of  spirits,  who 
contradicted  what  the  preacher  said,  especially  when  he 
spoke  of  Three  Persons  in  the  Godhead,  which  amounted  in 
reality  to  three  Gods." 

Swedenborg's  long  and  arduous  labors  on  earth  were  now 
ended.  Let  us  approach  his  death-bed  with  reverence,  and 
observe  how  a  good  man  can  die. 


262  LIFE   AND    WRITINGS   OF 


CHAPTER   XXIX. 

Last  Days  on  Earth* 

ON  Christmas  eve,  1771,  a  stroke  of  apoplexy  deprived 
Swedenborg  of  his  speech,  and  lamed  one  side.  He  lay 
afterwards  in  a  lethargic  state  for  more  than  three  weeks, 
taking  no  sustenance  beyond  a  little  tea  without  milk,  and 
cold  water  occasionally,  and  once  a  little  currant  jelly.  At 
the  end  of  that  time,  he  recovered  his  speech  and  health 
somewhat,  and  ate  and  drank  as  usual.  Mr.  Hartley  and 
Dr.  Messiter  at  this  time  visited  him,  and  asking  him  if  he 
was  comforted  with  the  society  of  angels,  as  before,  he 
answered  that  he  was.  They  then  asked  him  to  declare 
whether  all  that  he  had  written  was  strictly  true,  or  whether 
any  part  or  parts  were  to  be  excepted.  "I  have  written," 
answered  Swedenborg,  with  a  degree  of  warmth,  "nothing 
but  the  truth,  as  you  will  have  more  and  more  confirmed  to 
you  all  the  days  of  your  life,  provided  you  keep  close  to  the 
Lord,  and  faithfully  serve  Him  alone,  by  shunning  evils 
of  all  kinds  as  sins  against  Him,  and  diligently  searching 
His  Word,  which,  from  beginning  to  end,  bears  incontestable 
witness  to  the  truth  of  the  doctrines  I  have  delivered  to  the 
world." 

At  this  time  Swedenborg  seemed  to  love  privacy,  and  saw 
but  little  company.  His  old  friend,  Springer,  the  Swedish 
Consul  in  London,  called  upon  him  a  week  or  two  before 
his  decease.  Springer  asked  him  when  he  believed  that  the 
New  Jerusalem,  or  the  New  Church  of  the  Lord,  would  be 


EMANUEL    SWEDENBORG.  263 

manifested,  and  if  this  manifestation  would  take  place  in 
the  four  quarters  of  the  world.  Swedenborg  replied:  "No 
mortal  can  declare  the  time,  no,  not  even  the  celestial 
angels;  it  is  known  solely  to  the  Lord.  Read  the  Revela- 
tion, chapter  xxi.  2,  and  Zechariah,  chapter  xiv.  9,  a.nd  you 
will  find  that  it  is  not  to  be  doubted  that  the  New  Jerusalem, 
mentioned  in  the  Apocalypse,  which  denotes  a  new  and 
purer  state  of  the  Christian  Church,  than  has  hitherto 
existed,  will  manifest  itself  to  all  the  earth." 

About  this  time,  says  Springer,  Swedenborg  told  him  that 
his  spiritual  sight  was  withdrawn,  after  he  had  been  favored 
with  it  for  so  long  a  course  of  years.  This,  of  which  the 
world  knew  nothing,  and  for  which  it  cared  nothing,  it  was 
the  greatest  affliction  to  him  to  lose.  He  could  not  endure 
the  blindness,  but  cried  out  repeatedly,  "0  my  God!  hast 
thou  then  forsaken  thy  servant  at  last?"  He  continued  for 
several  days  in  this  condition,  but  it  was  the  last  of  his 
trials:  he  recovered  his  precious  sight,  and  was  happy. 

About  this  time  he  wrote  a  note,  in  Latin,  to  the  Rev. 
John  Wesley,  to  the  following  effect: — 

"GRKAT  BATH  STRKET,  COLD  BATH  FIELDS,  February,  1772. 
"SiR, — I  have  been  informed,  in  the  Avorld  of  spirits,  that 
you  have  a  strong  desire  to  converse  with  me.     I  shall  be 
happy  to  see  you,  if  you  will  favor  me  with  a  visit. 

"I  am,  sir,  your  humble  servant, 
"  EMANUEL  SWEDENBOEG." 

When  the  note  was  handed  to  Mr.  Wesley,  he  was  in 
company  with  some  of  his  preachers,  arranging  their  preach- 
ing circuits  for  the  year.  Wesley  read  the  note  aloud,  and 
frankly  confessed  that  he  had  been  strongly  actuated  by  a 
desire  to  meet  Swedenborg,  but  he  had  revealed  his  wish  to 
no  one.  He  wrote  for  answer,  that  he  was  then  occupied  in 
preparing  for  a  six  months'  journey,  but  would  wait  upon 


204  LIFE   AND   WRITINGS    OF 

Swedenborg  on  his  return  to  London.  Swedenborg,  in  reply, 
stated  that  the  proposed  visit  would  be  too  late,  as  he  should 
go  into  the  world  of  spirits  on  the  29th  day  of  the  next 
month,  (March,)  never  more  to  return.  Wesley  did  not 
call,  and  they  never  met.  Had  he  been  wise,  he  would,  in 
spite  of  engagements,  have  embraced  this  opportunity  of  con- 
versing with  that  wonderful  man,  after  an  invitation  of  such 
a  character.  Had  they  met,  Methodism  might  have  been  a 
different  thing  from  what  it  is.  But  let  us  believe  that  all 
such  seeming  accidents  are  overruled  for  the  best. 

The  authority  for  this  anecdote  is  the  Rev.  Samuel  Smith, 
a  Methodist  preacher,  who  was  present  when  Wesley  re- 
ceived Swedenborg's  letter.  It  excited  his  curiosity  to  know 
something  of  the  writings  of  so  remarkable  a  man  ;  and  the 
result  was,  a  firm  conviction  of  the  rationality  and  truth  of 
the  heavenly  doctrine  promulgated  in  them,  and  a  zealous 
activity  in  their  diffusion,  throughout  the  remainder  of  his 
life. 

Mr.  Bergstrom,  the  landlord  of  the  King's  Arms  tavern 
in  Wellclose  square,  at  whose  house  Swedenborg  had  once 
lodged,  called  to  see  him  in  his  last  days.  Swedenborg  told 
him,  that  since  it  had  pleased  the  Lord  to  take  away  the  use 
of  his  arm  by  palsy,  his  body  wfas  good  for  nothing  but  to 
be  put  under  ground.  Mr.  Bergstrom  asked  him  whether 
he  would  receive  the  Sacrament.  Somebody  present  at  the 
time  proposed  sending  for  the  Rev.  Mr.  Mathesius,  a  minis- 
ter of  the  Swedish  Church.  Swedenborg  at  once  declined 
having  that  gentleman,  for  he  had  sent  abroad  a  report  that 
Swedenborg  was  out  of  his  senses.  (Mathesius  himself,  in 
later  years,  became  deranged.)  The  Rev.  Arvid  Ferelius, 
another  Swedish  clergyman,  with  whom  Swedenborg  was  on 
the  best  terms,  and  who  had  visited  him  frequently  in  his 
illness,  was  then  sent  for.  Ferelius  observed  to  him,  that 
"  as  many  persons  thought  he  had  endeavored  only  to  make 


EMANUEL   SWEDENBORO.  265 

himself  a  name,  or  acquire  celebrity  in  the  world,  by  the 
publication  of  his  new  theological  system,  he  should  now  be 
ready,  in  order  to  show  justice  to  the  world,  to  recant  either 
the  whole  or  a  part  of  what  he  had  written,  since  he  had 
now  nothing  more  to  expect  from  the  world  which  he  was  so 
soon  to  leave  forever."  Upon  hearing  these  words,  Swe- 
denborg  raised  himself  half  upright  in  his  bed,  and  placing 
his  sound  hand  upon  his  breast,  said,  with  great  zeal  and 
emphasis,  "As  true  as  you  see  me  before  you,  so  true  is  every- 
thing which  I  have  written.  I  could  say  more,  were  I  per- 
mitted. When  you  come  into  eternity,  you  will  see  all  things 
as  I  have  stated  and  described  them ;  and  we  shall  have 
much  discourse  about  them  with  each  other."  Ferelius  then 
asked  him  if  he  would  take  the  Lord's  Holy  Supper.  He 
replied,  "You  mean  well,  but  I,  being  a  member  of  the 
other  world,  do  not  need  it.  However,  to  show  the  connec- 
tion and  union  between  the  church  in  heaven  and  the  church 
on  earth,  I  will  gladly  take  it."  He  then  asked  Ferelius  if 
he  had  read  his  views  on  the  Sacrament.  Before  adminis- 
tering the  Sacrament,  Ferelius  inquired  whether  he  confessed 
himself  to  be  a  sinner.  "  Certainly,"  said  Swedenborg,  "  so 
long  as  I  carry  about  with  me  this  sinful  body."  With  deep 
and  affecting  devotion,  with  folded  hands,  and  with  his  head 
uncovered,  he  confessed  his  own  unworthiness,  and  received 
the  Holy  Supper.  He  then  presented  Ferelius  with  a  copy 
of  his  Arcana  Coelestia,  expressing  his  gratitude  to  him  for 
his  kind  attentions. 

He  knew  that  his  end  was  near.  He  told  the  people  of 
the  house  on  what  day  he  should  die,  and  Shearsmith's 
servant  remarked,  "  he  was  as  pleased  as  I  should  have  been, 
if  I  was  going  to  have  a  holiday,  or  going  to  some  merry- 
making." 

His  faculties  were  clear  to  the  last.  On  Sunday,  the  29th 
day  of  March,  1772,  hearing  the  clock  strike,  he  asked  his 
23  M 


266  LIFE   AND   WRITINGS   OF 

landlady  and  her  maid,  who  were  both  sitting  at  his  bed-side, 
what  o'clock  it  was  ;  and  upon  being  answered  it  was  five 
o'clock,  he  said,  "  It  is  well ;  I  thank  you  ;  God  bless  you ;" 
and  in  a  little  moment  after,  he  gently  departed.  He  was 
then  84  years,  8  weeks,  and  five  days,  old. 

His  body  was  taken  to  the  undertaker's,  where  it  lay  in 
state ;  and  then  was,  on  the  5th  day  of  April,  deposited  in 
three  coffins,  in  the  vault  of  the  Swedish  Church,  in  Prince's 
square,  Radcliffe  Highway,  with  all  the  ceremonies  of  the 
Lutheran  faith, — the  service  being  performed  by  the  Rev. 
Arvid  Ferelius. 

There  the  body  still  lies.  No  stone,  or  inscription  marks 
the  spot.  Swedenborg  of  all  men,  least  requires  monumen- 
tal commemoration.  Every  year  enshrines  his  memory  in 
increasing  numbers  of  grateful  hearts ; — grateful  to  him,  as 
a  medium,  whereby  the  Infinite  Wisdom  and  Goodness  might 
reach  its  end  in  blessing  mankind  by  the  advent  of  spiritual 
truth,  and  leading  them  within  the  gates  of  the  Holy  City, 
New  Jerusalem. 


